vi>*-. 


■S         .y 


THE  PIONEER  QUAKERS. 


RICHARD  P.  HALLOWELL. 

AUTHOR  OP  "the  QUAKER   INVASION   OF  MASSACHDSBTTS." 


SECOND  EDITIOK. 


BOSTON  AND  NEW  YORK: 
HOUGHTON,  MIFFLIN  AND   COMPANY. 

1887. 


Copyright,  1886, 
Bt  RICHARD  P.  HALLOWELL, 

All  rights  reserved. 


The  Riverside  Press,  Cambridge: 
Printed  by  H.  0.  Houghton  &  Co. 


PREFATORY    NOTE. 


r  I  iHE  following  lecture  was  written  at 
-^  the  request  of  the  Saturday  Morn- 
ing Club  of  Boston,  and  as  much  of  it 
as  time  would  allow  was  read  to  the 
club  in  March  of  the  current  year.  In 
its  preparation  I  naturally  made  liberal 
use  of  "  The  Quaker  Invasion  of  Massa- 
chusetts," a  book  published  by  me  in  1883. 
Nevertheless,  I  feel  justified  in  saying  that 
the  reader  will  find  not  only  a  fresh  pres- 
entation of  the  subject,  but  new  and  in- 
teresting matter  of  value  to  the  student 
of  American  history. 

The  period  of  history  to  which  "The 

Invasion  "  is  limited  ends  with  the  year 

1677,  when  brutality  in  the  treatment  of 

Quakers  ceased  to  be  a  prominent  factor 

;  3 


I88ijiy 


4  PREFATORY  NOTE. 

in  the  orthodox  religion  of  Massachu- 
setts. In  the  present  work,  after  giving 
an  account  of  the  rise  of  Quakerism  in 
England,  I  have  presented  in  a  con- 
densed, but  I  trust  a  concise,  essay,  a 
review  of  its  progress  in  the  Massachu- 
setts Colonies,  from  its  advent  down  to 
1724,  when  the  Friends  secured  exemp- 
tion from  the  iniquitous  and  oppressive 
tax  levied  for  the  support  of  the  ortho- 
dox clergy. 

Some  of  the  more  flagrant  errors  of 
modern  writers  are  indicated,  and  the 
essay  closes  with  a  brief  consideration 
of  the  relations  that  existed  between  the 
New-England  and  the  Pennsylvania  Qua- 
kers and  the  native  Indians. 

References  to  authorities,  not  already 
designated  in  "  The  Invasion,"  will  be 
found  in  the  foot-notes. 

R.  P.  H. 

Boston,  Mass.,  December,  1886. 


THE    PIONEER    QUAKEES. 


/^N  one  occasion  when  Charles  II. 
^-^  granted  an  audience  to  William  Penn, 
the  courtly  Quaker,  in  accordance  with  the 
habit  of  the  Quakers,  entered  the  royal 
presence  with  his  hat  upon  his  head.  The 
king,  without  comment,  quietly  laid  aside 
his  own  hat,  whereupon  Penn  said,  "  Friend 
Charles,  why  dost  thou  remove  thy  hat  ?  " 
Charles,  whose  love  of  humor  was  one 
of  his  few  redeeming  characteristics,  re- 
sponded promptly,  "  It  is  the  custom  of 
this  place  for  one  person  only  to  remain 
covered." 

When  I  began  to  prepare  the  following 
paper,  it  occurred  to  me  that  you  would 
find  it  less  prosaic  if  the  severe  sobriety 
of  the  subject  was  relieved   by  this   and 


6  THE  PIONEER  QUAKERS. 

other  anecdotes,  especially  if  they  served 
to  illustrate  some  of  the  unique  features 
of  Quakerism  ;  but  as  our  time  is  limited, 
and  condensation  is  imperative,  I  soon 
found  that  to  adopt  this  plan  I  must  sac- 
rifice information  to  entertainment.  I  de- 
cided, therefore,  to  tax  your  patience 
rather  than  appeal  to  your  love  of  amuse- 
ment, by  confining  myself  to  an  entirely 
sober  and  serious  account  of  the  rise,  the 
mission,  and  the  reception  of  the  Society 
of  Friends  in  Old  and  New  England. 

The  term  Quaker  was  first  applied  to 
these  people  in  derision.  George  Fox 
once  bade  a  persecuting  magistrate  to 
"  tremble  at  the  word  of  the  Lord," 
whereupon  the  godless  ofiicial  jeeringly 
called  him  a  Quaker.^  The  epithet  thus 
fastened  upon  Fox  and  his  followers  has 
remained  to  this  day,  but  it  long  since 
ceased  to  be  a  term  of  reproach.  The 
Quakers,    however,    have    always    called 

1  Fox's  Journal,  p.  85. 


THE  PIONEER   QUAKERS.  7 

themselves  Friends,  thus  emphasizing  the 
fraternal  bond  by  which  they  believe  all 
men  should  be  united.  For  convenience, 
I  shall  use  the  two  words  —  Friends  and 
Quakers  —  in  this  lecture,  as  synony- 
mous terms;  and  I  must  ask  you  to  re- 
member, that,  when  I  speak  of  Friends,  I 
do  not  mean  to  indicate  the  social  relations 
usually  suggested  by  the  term,  but  simply 
refer  to  the  members  of  a  religious  sect. 

George  Fox,  the  founder  of  the  Society 
of  Friends,  was  a  remarkable  man,  of 
what  was  perhaps  the  most  remarkable 
age  in  the  history  of  England.  He  was 
born  in  1624,  the  year  in  which  Charles  I. 
became  king.  He  was  a  young  cobbler, 
deeply  absorbed  in  religious  meditation, 
when  Charles  was  executed;  an  active 
religious  zealot  and  martyr  during  the 
rSgime  of  the  most  distinguished  parlia- 
ment that  ever  sat  in  England ;  the  most 
uncompromising  of  the  motley  group  of 
innovators  and  reformers  who  defied  the 


8  THE  PIONEER  qUAKEBS. 

despotism  of  Cromwell;  a  leading  cham- 
pion of  morality  during  the  reign  of 
Charles  II.,  when  indecency  was  the  pass- 
word to  good  society,  and,  during  the 
same  reign,  the  successful  defender  of 
religious  freedom  when  even  the  stout- 
est hearts  quailed  before  the  diabolical 
efforts  of  the  Anglican  Church  to  suppress 
it.  Charles  dying,  his  brother  succeeded 
to  the  throne ;  and  in  spite  of  the  bigotry 
and  mean  spirit  usually  ascribed  to  James, 
Eox  and  his  associates,  though  they  were 
as  relentless  and  as  inflexible  as  ever  in 
their  resistance  to  ecclesiastical  tyranny, 
obtained  from  him  a  substantial  recogni- 
tion of  their  demands.  William  and 
Mary  followed  the  deposition  of  James ; 
and  under  them,  in  1689,  Fox  lived  to 
read  the  great  Act  of  Toleration,  —  an  act 
which  marks  the  decline,  though  by  no 
means  the  entire  abatement,  of  religious 
persecution  in  Great  Britain.  Having 
spent   a  great  part  of  his  mortal   life   in 


(G^f^) 


THE  PIONEER   QUAKERS.  9 

the  jails  of  England,  and  the  rest  of  it  in 
sturdy  conflict  with  ecclesiastical  despot- 
ism and  social  immorality,  he  passed  on 
to  immortality  in  the  year  1690,  at  the 
age  of  sixty-seven,  —  not  ripe  in  years,  as 
they  are  counted,  at  least  by  old  men, 
but  if  his  life  is  to  be  measured  by  the 
broader  test  of  deeds  and  the  rich  legacy 
he  bequeathed  to  succeeding  generations, 
no  one  of  us  can  compute  his  age. 

To  understand  the  significance  of  Fox's 
mission,  and  of  the  peculiarities,  as  they 
are  termed,  of  the  early  Quakers,  I  must 
ask  you  to  recall  the  history  of  England 
during  the  period  in  which  he  played  so 
conspicuous  a  part,  and  to  forget  for  a 
moment  that  we  are  in  the  free  city  of 
Boston  in  the  year  1886,  where  civil  lib- 
erty is  regulated  by  enlightened  law,  and 
our  political  and  social  conditions,  though 
they  may  involve  the  political  degrada- 
tion of  women,  and  sanction  the  snob- 
bery of  wealth  and  the  tyranny  of  absurd 


10  THE  PIONEER   QUAKERS. 

customs,  nevertheless  do  give  the  fran- 
chise to  all  men  who  deserve  it,  and  do 
discountenance  not  only  the  grosser  immor- 
alities, but  all  social  indecency,  —  at  least 
outside  of  the  theatre  and  fashionable 
evening  parties.  I  must  ask  you  to  forget 
also  that  we  are  living  at  a  time  when, 
and  in  a  city  where,  thanks  to  the  courage 
and  fidelity  of  the  Quaker  martyrs  whose 
ashes  now  rest  under  the  green  turf  of 
Boston  Common,  we  can  express  our 
own  religious  convictions  and  theological 
opinions,  if  we  have  any,  attend  the 
church  of  our  preference,  if  there  is  one, 
or,  by  our  absence  from  all  churches,  sig- 
nify our  objection  to  the  priestly  office, 
without  fear  of  fines,  imprisonment,  or 
public  whipping.  To  understand  the 
early  Friends,  we  must  revert  to  the 
stormy  years  in  which  they  lived,  when 
England  was  rent  by  political  and  reli- 
gious factions;  when  Puritanism  grap- 
pled  with    kingcraft,    and   overthrew   it; 


THE  PIONEER   QUAKERS.  11 

when  presbyter  proved  to  be,  as  Mil- 
ton finely  said,  only  "  old  priest  writ 
large  ; "  when  fanaticism  marked  the  rise 
of  scores  of  religious  sects ;  when  intol- 
erance inspired  almost  every  Christian 
pulpit,  and  courts  of  justice  were  swift 
to  punish  the  violation  of  cruel  laws  by 
barbarous  penalties. 

George  Fox  was  known  to  his  neighbors, 
in  Leicestershire,  as  a  youth  of  gentle  but 
serious  deportment,  thoroughly  honest  and 
upright,  unflinching  in  the  performance  of 
duty,  but  too  much  absorbed  in  mental 
introspection  to  take  an  active  interest  in 
public  affairs.  He  himself,  apparently, 
had  no  suspicion  as  to  the  life  that  was 
before  him.  His  parents  were  members 
of  the  Established  Church,  and  according- 
ly he  was  less  under  the  influence  of  the 
prevailing  religious  excitement  than  ad- 
herents of  the  dissenting  faiths ;  but  his 
nature  was  profoundly  religious,  and  his 
boyhood  was  spent   in   continuous   effort 


12  THE  PIONEER   QUAKERS. 

to  solve  the  relation  between  himself  and 
God.  Satisfied  with  a  limited  secular  edu- 
cation, he  tended  a  flock  of  sheep,  or 
walked  alone  in  the  fields  and  meadows, 
where,  without  fear  of  interruption,  he 
could  indulge  in  the  study  of  his  Bible 
and  in  spiritual  meditation.  He  soon  mas- 
tered the  outward  contents,  the  letter  of 
the  Scripture,  but  it  was  only  through 
divine  answers  to  constant  prayer  that  he 
found  their  hidden  treasures.  This  life  of 
solitude,  and  devotion  to  spiritual  matters, 
to  the  exclusion  of  social  interests,  induced 
a  degree  of  morbidness  that  at  one  period 
threatened  to  destroy  him.  He  became 
very  wretched,  both  in  mind  and  body, 
and,  in  despair,  sought  the  advice  of  doc- 
tors of  medicine  and  doctors  of  divinity. 
The  medical  physicians,  instead  of  advis- 
ing him  to  quicken  the  circulation  of  his 
blood  by  returning  to  active  life  and  social 
intercourse,  applied  a  lancet  to  his  arms 
and   head,  and,   in   their   wisdom,   would 


THE  PIONEER  QUAKERS.  13 

have  drawn  from  him  the  little  blood 
there  was  left  in  him,  but  it  would  not 
flow.  "  His  body,"  says  one  of  his  biog- 
raphers, "seemed  to  be  dried  up  with 
grief  and  trouble."  The  clergymen,  in 
place  of  telling  him  to  pray  less  and  play 
more,  only  aggravated  his  troubles  by  dis- 
cussing theology  with  him.  He  found 
them,  he  says,  "  all  miserable  comforters." 
Subsequently  he  consulted  dissenting 
preachers,  and  occasionally  some  of  them 
were  of  service  through  their  religious 
sympathy ;  but  this  was  poor  medicine  for 
a  morbid  mind.  This  utter  dejection  of 
spirit  culminated  in  a  serious  illness,  dur- 
ing which,  for  fourteen  days,  he  looked 
so  much  like  a  corpse  that  many  of  his 
friends  supposed  him  to  be  dead.  Fortu- 
nately he  recovered,  and,  with  the  return 
of  bodily  health,  regained  his  normal  men- 
tal condition.  His  public  ministrations 
began  at  about  this  time  (1647).  The 
preparation  for  service   in  the    cause    of 


14  THE  PIONEER   QUAKERS. 

his  Divine  Master,  as  has  been  noticed, 
differed  essentially  from  the  prescribed 
method.  Ecclesiastical  training  in  the 
theological  schools  was  then,  as  it  is  now, 
believed  to  be  necessary  to  fit  men  for 
the  ministry ;  but  one  result  of  Fox's  soli- 
tary meditation  was  the  conviction  "  that 
being  bred  at  Oxford  or  Cambridge  was 
not  enough  to  fit  and  qualify  men  to  be 
ministers  of  Christ."  He  discovered  also 
that  the  sacredness  popularly  ascribed  to 
churches  was  a  superstitious  delusion. 
He  recognized  the  truth  of  the  Scripture 
text,  "  God,  who  made  the  world,  dwelleth 
not  in  temples  made  with  hands  ;  "  and  he 
realized  that  the  soul  of  man  is  the  temple 
of  the  Lord,  which  should  be  dedicated  to 
his  service.  He  learned  that  the  Divine 
law  is  written  in  the  hearts  of  men,  and 
that  to  read  it  aright  we  must  listen  to 
the  voice  of  God  in  our  own  souls.  This 
voice  of  God,  or  divine  revelation,  if  faith- 
fully heeded,  is,  he  believed,  an  all-suffi- 


THE  PIONEER  QUAKERS.  15 

cient  guide  in  spiritual  matters.  He  called 
it  the  "Inward  Light,"  and,  referring  to 
his  public  mission,  says,  "I  was  commis- 
sioned to  turn  people  to  that  'Inward 
Light,'  even  that  Divine  Spirit  which 
would  lead  men  to  all  truth."  Herein  he 
announces  the  fundamental  principle  of 
Quakerism,  —  the  Inward  Light  of  the 
Quaker.  Do  you  ask  us  to  explain  it? 
We  may  do  so  when  we  are  able  to  ex- 
plain the  Universe,  the  existence  of  God. 
Until  then  it  will  remain  inexplicable. 
Do  you  ask  us  if  we  are  conscious  of  its 
power  over  our  own  souls  ?  We  alBQrm  it 
as  we  affirm  our  own  existence,  and  you 
affirm  it  as  often  as  you  affirm  a  con- 
sciousness of  that  part  of  your  nature 
which  is  spiritual.  What  does  prayer  — 
not  beggary,  but  devout,  silent  prayer  to 
God  —  import,  if  not  reverential  commu- 
nion? I  appeal  to  each  one  of  you  to 
search  your  own  heart  devoutly,  and  re- 
port, if  you  can,  that  though  in  the  exter- 


16  THE  PIONEER  QUAKERS. 

nal  world  you  find  constantly  renewing 
manifestations  of  Divine  Intelligence, 
your  own  soul  has  never  been  penetrated 
and  illumined  by  it. 

The  radical  difference  between  Quakers 
and  other  Christian  sects  in  regard  to  in- 
spiration lies  in  the  fact,  that,  while  others 
limit  Divine  revelation  to  the  writers  of 
the  Old  and  New  Testaments,  the  Quakers 
claim  that  it  is  the  gift  of  Jehovah  to  all 
men  who  will  accept  it;  that  the  soul  of 
man  always  was,  and  continues  to  be,  ac- 
cessible to  his  Creator.  When  Friends 
apply  the  term  Father  to  the  Supreme 
Intelligence,  they  do  not  use  it  as  a  mere 
form  of  language  convenient  for  the  ex- 
pression of  an  abstract  thought  or  theo- 
logical doctrine :  with  them.  Fatherhood 
implies  childhood;  and  the  relation  be- 
tween Father  and  child  is  an  active,  liv- 
ing, loving,  intense  reality.  With  this 
conception  of  our  spiritual  relations  in 
our  minds,  it  may  be  less  difficult  for  us 


THE  PIONEER   QUAKERS.  17 

to  appreciate  the  Quaker  protest  against 
an  ordained  ministry  composed  of  hired 
officials.  Professors  of  science  and  litera- 
ture, and  doctors  of  human  law,  Quakers 
believe,  have  their  legitimate  place  in  the 
social  compact;  but  dealers  in  religion, 
Aoctors  of  the  higher  law,  usurp  the  pre- 
rogatives of  the  Divine  Teacher  and  Law- 
giver. Intellectual  training  alone  cannot 
fit  men  to  become  religious  teachers.  The 
Spirit  of  God  must  illuminate  their  souls, 
and  sanctify  their  lives.  Ordination  by 
pope,  bishop,  or  presbyter  may  make  popes, 
bishops,  and  clergymen;  but  only  the 
Great  Head  ot  the  Church  universal  can 
commission  men  to  preach  his  word. 

The  principle  of  the  Inward  Light  is  the 
theological  basis  of  Quakerism ;  and,  in 
fact,  it  is  the  only  theological  doctrine 
necessarily  involved  in  Quaker  religion. 
Fox  learned  the  Christian  dogmas  at  his 
pious  mother's  knee ;  and  his  adherents, 
who  were  recruited  from  the  dissenting 


18  THE  PIONEER   QUAKERS. 

sects,  brought  with  them  the  prevailing 
orthodox  belief  in  the  divinity  of  Jesus 
and  his  infallible  authority.  Though  not 
anchored  by  a  creed,  they,  unlike  some  of 
us  who  have  inherited  their  love  of  liberty, 
accepted  the  Christian  yoke  without  ques- 
tion; but,  with  great  unanimity,  they  re- 
jected the  church  dogmas  of  original  sin, 
the  resurrection  of  the  body,  water  bap- 
tism, and  the  holy  sabbath  day.  They 
believed  in  the  inspiration  of  the  Bible, 
but  held  that  "the  letter  killeth ;  the 
Spirit  giveth  life ; "  and  that,  to  interpret 
the  written  word,  men  must  be  inspired 
by  the  Spirit  that  guided  the  hands  of 
those  who  wrote  it.  This  is  an  all-impor- 
tant reservation,  for  it  involves  the  right 
of  private  interpretation.  Under  God, 
Jesus  was  their  Lord  and  Master;  and, 
with  unparalleled  fidelity  and  superb  self- 
sacrifice,  the  Quakers  regulated  their  rela- 
tions to  their  fellow-men  by  his  precepts 
and  commands. 


THE  PIONEER   QUAKERS.  19 

If  Jesus  taught  any  thing,  he  taught 
the  lesson  of  peace ;  if  he  was  positive 
and  definite  in  any  one  command,  it  was 
where  he  said,  "  I  say  unto  you,  Swear  not 
at  all :  "  and  yet  by  the  verdict  of  Chris- 
tian civilization,  his  authority  is  discred- 
ited, and  his  injunctions  are  set  at  naught. 
I  am  aware  that  Christian  pulpits  have 
always  been  eloquent  in  praise  of  his  gos- 
pel, and  fervent  in  exhortation  to  rigid 
obedience  to  his  laws ;  but,  to  say  nothing 
of  aggressive  warfare,  even  in  the  most 
enlightened  nations,  when  the  liberties  of 
the  people  are  threatened,  or  an  invasion 
is  to  be  resisted,  this  lip-service  is  stulti- 
fied by  an  appeal  to  arms.  Ploughshares 
and  pruning-hooks  are  manufactured  into 
instruments  of  death;  and,  as  if  to  com- 
plete the  satire,  the  name  of  Jesus  is 
invoked  to  bless  the  swords  of  military 
heroes. 

In  the  matter  of  oaths,  the  repudiation 
of  Jesus  by  professing  Christians  is,  if 


20  THE  PIONEER   QUAKERS. 

possible,  still  more  emphatic.  They  open 
their  Bibles,  and  read,  "Swear  not  at  all; " 
and  again,  "  My  brethren,  above  all  things, 
swear  not,  neither  by  heaven,  nor  by  earth, 
nor  by  any  other  oath : "  and,  notwith- 
standing these  commands,  they  take  an 
oath  as  often  as  they  sit  on  juries,  appear 
on  the  witness-stand,  or  assume  the  duties 
of  public  office.  I  know  the  distinction 
that  is  made  between  profanity  and  the 
judicial  oath,  but  I  have  yet  to  read 
the  scriptural  warrant  for  one  more  than 
for  the  other.  Aside  from  scriptural  con- 
demnation of  it,  the  Quakers'  objections 
to  the  judicial  oath  commend  themselves 
to  our  intelligence.  They  say,  "It  is  ir- 
reverent, for  it  is  presumptuous  to  sum- 
mon the  Most  High  on  trivial  occasions; 
and  a  proper  sense  of  his  omnipresence 
should  deter  us  from  invoking  his  holy 
name  on  any  occasion,  except  in  acts  of 
devotion."  It  is  unnecessary ;  for,  if  the 
same  penalties  that  are  attached  to  per- 


THE  PIONEER   QUAKERS.  21 

jury  were  attached  to  falsehood,  affirma- 
tion would  be  sufficient. 

*'ril  take  thy  word  for  faith,  not  ask  thine  oath  : 
Who  shuns  not  to  break  one,  will  sure  crack  both." 

Fox  and  his  friends,  in  their  simplicity, 
believed  that  when  their  Master  pro- 
claimed peace  and  good  will,  he  meant 
that  his  followers  should  not  fight ;  when 
he  commanded  them  not  to  swear,  he 
meant  they  should  not  take  an  oath ;  and 
when  he  sent  forth  his  disciples  without 
purse  or  scrip,  saying,  "Freely  ye  have 
received,  freely  give,"  he  did  not  mean 
that  they  should  make  merchandise  of  the 
gospel.  They  read  his  command,  "  Be  ye 
not  called  Rabbi,  for  one  is  your  master, 
even  Christ,  and  all  ye  are  brethren,"  and 
innocently  supposed  that  Rabbi,  Holy 
Father,  and  Right  Reverend  are  inter- 
changeable terms.  Such  being  their  inter- 
pretation of  the  Divine  commands,  they 
would  not  fight,  would  not  take  the  oath 


22  THE  PIONEER   QUAKERS. 

of  allegiance,  or  any  other  oath,  would 
not  pay  church-tithes,  would  not  call  any 
man  master,  and  would  not  recognize  any 
distinction  between  the  clergy  and  the 
laity.  Their  unswerving  fidelity  to  their 
conception  of  Christian  duty  was  not  con- 
fined to  "weightier  matters  of  the  law," 
but  extended  to  matters  which,  to  super- 
ficial observers,  may  seem  trivial  and  unim- 
portant. They  used  the  pronouns  "  thee '' 
and  "thou,"  or,  rather,  they  refused  to  use 
the  plural  number,  in  speaking  to  one  per- 
son, because  it  is  contrary  to  the  common 
dialect  of  the  whole  Scripture,  and  because 
the  custom  originated  in  pride  and  vanity. 
"It  was,"  says  William  Penn,  "first  as- 
cribed in  way  of  flattery  to  proud  popes 
and  emperors,  imitating  the  heathens'  vain 
homage  to  their  gods ;  thereby  ascribing  a 
plural  honor  to  a  single  person,  as  if  one 
pope  had  been  made  up  of  many  gods,  or 
one  emperor  of  many  men."  Barclay 
urges  with  force  that "  Men  commonly  use 


THE  PIONEER  QUAKERS.  23 

the  singular  number  to  beggars  and  to 
their  servants;  yea,  and  in  their  prayers 
to  God.  Thus  the  superior  will  speak  to 
his  inferior,  who  yet  will  not  bear  that  the 
inferior  so  speak  to  him,  as  judging  it  a 
kind  of  reproach  unto  him.  So  hath  the 
pride  of  men  placed  God  and  the  beggar 
in  the  same  category.  .  .  .  Seeing,  there- 
fore, it  is  manifest  to  us  that  this  form  of 
speaking  to  men  in  the  plural  number 
doth  proceed  from  pride,  as  well  as  that  it 
is  in  itself  a  lie,  we  .  .  .  testify  against 
it  by  using  the  singular  equally  unto  all." 
For  much  the  same  reasons,  they  declared 
that  it  was  not  lawful  for  Christians  either 
to  give  or  to  receive  titles  of  honor,  or  to 
remove  the  hat  in  deference  to  social  or 
official  rank. 

Barclay  remarks,  "These  titles  are  no 
part  of  that  obedience  which  is  due  to 
magistrates  or  superiors,  neither  doth  the 
giving  them  add  or  diminish  from  that 
subjection  we  owe  to  them,  which  consists 


24  THE  PIONEER   QUAKERS. 

in  obeying  their  just  and  lawful  commands. 
...  It  lays  a  necessity  upon  Christians 
most  frequently  to  lie,  because  the  persons 
obtaining  these  titles,  either  by  election  or 
hereditarily,  may  frequently  be  found  to 
have  nothing  really  in  them  deserving 
them,  or  answering  to  them,  —  as  some,  to 
whom  it  is  said,  Your  Excellency,  having 
nothing  of  excellency  in  them ;  and  he 
who  is  called  Your  Grace,  appears  to  be 
an  enemy  to  grace  ;  and  he  who  is  called 
Your  Honor,  is  known  to  be  base  and 
ignoble.  I  wonder  what  law  of  man  or 
what  patent  ought  to  oblige  me  to  make  a 
lie,  in  calling  good  evil,  and  evil  good.  I 
wonder  what  law  of  man  can  secure  me, 
in  so  doing,  from  the  just  judgment  of 
God,  that  will  make  me  account  for  every 
idle  word." 

To  illustrate  the  importance  attached  to 
titles  in  those  days,  I  need  only  to  remind 
you  that  even  the  term  Master,  or,  as  we 
use  it,  Mister,  was  applied  only  to  men  of 


THE  PIONEER   QUAKERS.  25 

certain  rank  ;  and,  in  at  least  one  instance, 
a  citizen  of  Massachusetts  Colony  was 
deprived  of  this  title  by  the  Court  in 
punishment  for  crime. 

Referring  to  the  Friends'  refusal  to  bow 
the  knee,  or  remove  the  hat,  in  the  pres- 
ence of  human  authority  or  rank,  Barclay 
explains,  "Now,  kneeling,  bowing,  and 
uncovering  the  head,  is  the  alone  outward 
signification  of  our  adoration  towards  God ; 
and  therefore  it  is  not  lawful  to  give  it 
unto  man.  He  that  kneeleth  or  prostrates 
himself  to  man,  what  doth  he  more  to  God? 
He  that  boweth  and  uncovereth  the  head 
to  the  creature,  what  hath  he  reserved  to 
the  Creator?  .  .  .  They  accuse  us  herein 
of  rudeness  and  pride :  though  the  testi- 
mony of  our  consciences,  in  the  sight  of 
God,  be  a  sufficient  guard  against  such 
calumnies,  yet  there  are  of  us  known  to 
be  men  of  such  education  as  forbear  not 
these  things  for  what  they  call  the  want 
of  good-breeding ;  and  we  should  be  very 


26  THE  PIONEER   QUAKERS. 

void  of  reason  to  purchase  that  pride  at 
so  dear  a  rate.  .  .  .  Many  of  us  have  been 
sorely  beaten  and  buffeted,  yea,  and  sev- 
eral months  imprisoned,  for  no  other  rea- 
son but  because  we  could  not  so  satisfy 
the  proud,  unreasonable  humors  of  proud 
men  as  to  uncover  our  heads,  and  bow 
our  bodies/' 

Many  other  testimonies  of  Friends  re- 
main to  be  spoken  of.  They  asserted  the 
right  of  women  to  preach  ;  they  were 
opposed  to  capital  punishment,  and  de- 
manded humane  treatment  of  prisoners; 
they  discountenanced  the  theatre,  which, 
at  the  time,  was  a  corrupting  social  influ- 
ence; they  objected  to  music,  especially 
when  it  involved  a  lifetime  of  study ;  and 
they  plead  for  temperance,  simplicity, 
sobriety,  and  moderation  in  all  things. 
"  Vanity  and  superfluity  of  apparel "  ex- 
cited their  contempt  when  it  did  not  enlist 
their  pity.  In  support  of  this  testimony, 
Barclay  quotes  the  apostle  Paul ;  "  I  will 


THE  PIONEER   QUAKERS.  27 

therefore  ...  in  like  manner  also,  that 
women  adorn  themselves  in  modest  appar- 
el, with  shamefacedness  and  sobriety ;  not 
with  broidered  hair,  or  gold,  or  pearls,  or 
costly  array ;  but  (which  becometh  women 
professing  godliness)  with  good  works." 
To  the  same  purpose  saith  Peter,  "  Whose 
adorning  let  it  not  be  that  outward  adorn- 
ing of  plaiting  the  hair,  and  of  wearing  of 
gold,  or  of  putting  on  of  apparel."  Com- 
menting upon  these  texts,  Barclay  says, 
"The  adorning  of  Christian  women  (of 
whom  it  is  particularly  spoken,  I  judge,  be- 
cause this  sex  is  most  naturally  inclined  to 
vanity  .  .  .)  ought  not  to  be  outward,  nor 
consist  in  the  apparel.  Is  it  not  strange 
that  such  as  make  the  Scripture  their  rule, 
and  pretend  they  are  guided  by  it,  should 
not  only  be  so  general  in  the  use  of  these 
things  which  Scripture  so  plainly  con- 
demns, but  also  should  attempt  to  justify 
themselves  in  so  doing?  We  see  how 
easily  men  are  puffed  up  with  their  gar- 


28  THE  PIONEER   QUAKERS. 

ments,  and  how  proud  and  vain  they  are 
when  adorned  to  their  mind.  Now,  how 
far  these  things  are  below  a  true  Christian, 
and  how  unsuitable,  needs  very  little 
proof.  Hereby  those  who  love  to  be 
gaudy  and  superfluous  in  their  clothes 
show  they  concern  themselves  little  with 
mortification  and  self-denial,  and  that  they 
study  to  beautify  their  bodies  more  than 
their  souls,  which  proves  they  think  little 
upon  mortality,  and  so  certainly  are  more 
nominal  than  real  Christians." 

Some,  though  by  no  means  all,  of  these 
Quaker  testimonies,  if  urged  to-day,  might 
fairly  be  deemed  trivial ;  but  to  realize 
their  aptitude  to  the  superstition,  vice, 
and  follies  of  the  seventeenth  century,  we 
have  only  to  mark  the  effect  they  had 
upon  the  clergy,  who  prospered  upon  the 
superstitious  reverence  of  the  people  for 
their  office ;  upon  Cromwell's  grim  troop- 
ers, who  rushed  upon  the  swords  of  Prince 
Rupert's  cavaliers,  shouting  hosannas  to 


THE  PIONEER   QUAKERS.  29 

the  Lord  of  hosts ;  upon  judges  and  other 
civil  officials,  who  piously  insisted  upon 
the  necessity  and  sanctity  of  oaths,  but, 
to  retain  office,  would  perjure  themselves 
upon  the  advent  of  every  new  adminis- 
tration; and,  finally,  upon  the  dissolute, 
licentious,  and  godless  panderers  to  the 
vices  of  the  court  of  King  Charles  II. 

The  Society  of  Friends  was  not  organ- 
ized until  many  years  after  Fox  began  to 
preach,  and  not  until  his  converts  were 
counted  by  thousands.  When  they  did 
organize,  it  was  not  in  the  interest  of  a 
creed,  but  for  a  philanthropic  purpose,  — 
the  aid  of  Friends  who  were  in  prison,  — 
and,  as  Fox  writes,  "for  the  promotion  of 
purity  and  virtue."  An  habitual  attend- 
ance at  religious  meetings  was  the  only 
test  of  membership.  If  a  stranger  ap- 
peared in  their  business  meetings,  he  was 
required  to  show  a  certificate  from  other 
Friends  who  knew  him,  indorsing,  not  his 
soundness  in  doctrine,  but  simply  his  per- 


30  THE  PIONEER   QUAKERS. 

sonal  character.  "  This  precaution,"  says 
Fox,  "  was  to  prevent  any  bad  spirit  that 
may  scandalize  honest  men  from  bringing 
reproach  upon  them."  Silent  meditation 
and  solemn  waiting  upon  the  Lord  was 
the  only  form  of  worship  in  their  religious 
meetings ;  and,  unless  some  one  was  moved 
by  the  Divine  Spirit  to  speak  or  to  pray, 
the  silence  was  unbroken  until  two  of  the 
elders  shook  each  other  by  the  hand  as  a 
signal  for  adjournment. 

Fox  gained  adherents  very  rapidly, — 
some  of  them  eager,  restless  spirits,  ready 
to  follow  any  new  light,  but  most  of  them 
men  and  women  of  strong  and  sterling 
character.  He  preached  in  open  barns,  in 
the  fields,  and  in  the  dissenting  churches, 
where,  according  to  the  custom  of  the  time, 
men  were  wont  to  address  the  congrega- 
tion at  the  close  of  the  regular  service. 
On  very  rare  occasions  he  interrupted 
the  minister,  but  on  many  others  he  was 
invited    to    occupy    the    pulpit.      Multi- 


THE  PIONEER   QUAKERS.  31 

tudes  flocked  to  hear  him,  and  were  con- 
verted. The  clergy  and  Government  be- 
came alarmed.  Such  daring  advocacy  of 
principles  that  strike  at  the  root  of  eccle- 
siastic, aristocratic,  and  despotic  power 
must  be  crushed  out.  Fear  and  hatred 
of  such  bold  innovators  caused  them  to 
forget  their  own  quarrels,  and  to  unite 
for  the  common  purpose  of  suppressing 
Quakers.  Persecution  was  the  weapon  of 
both  Church  and  State,  and  they  wielded 
it  with  relentless  vigor.  The  Friends 
were  anathematized  in  the  pulpits,  dragged 
from  their  meeting-houses,  arraigned  in 
the  courts,  whipped  in  the  public  streets, 
distrained  of  their  property,  and  confined 
in  loathsome  dungeons,  where  many  of 
them  died. 

Denunciation,  mob  violence,  physical 
torture,  legalized  robbery,  and  prolonged 
imprisonment  were  wasted  upon  these  de- 
voted people.  Members  of  other  perse- 
cuted sects  held  their  religious  meetings 


32  TUE  PIONEER   QUAKERS. 

secretly,  and  either  temporized  with,  or 
plotted  against,  the  Government.  The 
Quakers  scorned  plots,  compromise,  and 
concealment,  and  always  met  openly. 
Even  the  children  among  them  assembled, 
and  kept  up  their  meetings,  when  their 
parents  were  taken  to  prison.  They  were 
irrepressible  and  unconquerable.  Crom- 
well paid  a  fine  tribute  to  their  integrity 
and  fidelity  when  he  said,  "Now  I  see 
there  is  a  people  risen  that  I  cannot  win 
either  with  gifts,  honors,  offices,  or  places ; 
but  all  other  sects  and  people  I  can." 
Baxter,  an  inveterate  opponent  of  the 
Quakers,  acknowledges  their  great  service 
to  the  nation.  He  says,  referring  to  their 
constancy  under  the  cruel  operation  of  the 
Conventicle  Act,  "  Here  the  Quakers  did 
greatly  relieve  the  sober  people  for  a  time ; 
for  they  were  so  resolute,  and  so  gloried 
in  their  constancy  and  sufferings,  that 
they  assembled  openly,  and  were  dragged 
away  to  the  common  jail,  and  yet  desisted 


THE  PIOXEER   QUAKERS.  33 

not:  but  the  rest  came  next  day.  Abun- 
dance of  them  died  in  prison,  and  yet  they 
continued  their  assemblies  still."  Orme, 
the  biographer  of  Baxter,  seconds  this 
tribute.  He  declares,  "  Had  there  been 
more  of  the  same  determined  spirit  among 
others,  which  the  Friends  displayed,  the 
sufferings  of  all  parties  would  sooner  have 
come  to  an  end.  The  Government  must 
have  given  way,  as  the  spirit  of  the  coun- 
try would  have  been  effectually  aroused. 
The  conduct  of  the  Quakers  was  infinitely 
to  their  honor ; "  and  he  further  remarks, 
"The  heroic  and  persevering  conduct  of 
the  Quakers,  in  withstanding  the  interfer- 
ence of  Government  with  the  rights  of 
conscience,  by  which  they  finally  secured 
those  peculiar  privileges  they  so  richly 
deserve  to  enjoy,  entitles  them  to  the 
veneration  of  all  friends  of  civil  and  reli- 
gious freedom." 

The  fanaticism  of  many  of  the  English 
Puritans  led  them  into  frightful  excesses. 


34  THE  PIONEER   QUAKERS. 

St.  Paul's  Cathedral  and  Westminster 
Abbey  were  used  as  stables  for  horses 
and  as  shambles  for  butchers.  Churches 
were  despoiled,  pictures  mutilated,  painted 
glass  destroyed,  and  swine  baptized  in 
fonts,  according  to  the  established  ritual. 
Quaker  fanaticism  —  for  these  people  did 
not  escape  the  national  contagion  —  mani- 
fested itself  chiefly  in  unique  methods  of 
bearing  testimony  against  a  hireling  min- 
istry and  barbarous  laws.  For  example, 
a  Friend  would  sometimes  appear  at 
church  or  on  the  street^  clothed  in  sack- 
cloth and  ashes,  and  startle  the  people 
by  his  impetuous  denunciation  and  ex- 
hortation. "Richard  Sale  [I  quote  from 
Fox's  "  Journal "]  on  a  lecture  day  was 
moved  to  go  to  the  steeple-house  in  the 
time  of  their  worship,  and  to  carry  those 
persecuting  priests  and  people  a  lanthorn 
and  candle,  as  a  figure  of  their  darkness, 
but  they  cruelly  abused  him,  and  like 
dark   professors   as   they   were,   put   him 


THE  PIONEER  QUAKERS.  35 

into  their  prison  called  Little  Ease,  and 
so  squeezed  his  body  therein  that  not 
long  after,  he  died." 

Fox  seldom  committed  any  extrava- 
gance ;  but  he  refers  approvingly  to  those 
who  did,  and  defends  them  by  maintain- 
ing that  if  they  acted,  not  in  their  own 
wills,  but  in  the  will  of  the  Lord,  they 
were  justified.  When  Roger  Williams 
denounced  the  Quakers  because  two 
women,  impelled  by  religious  enthusiasm, 
and  crazed  by  barbarous  persecution,  had 
appeared  in  public  in  a  condition  better 
adapted  to  the  Garden  of  Eden  than  to  a 
New-England  village.  Fox  not  only  re- 
torted by  denouncing  "New-England  pro- 
fessors "  of  religion  for  "  their  immodest 
stripping  of  women  and  maidens  at  the 
whipping-post,"  but  said  further,  "  We 
own  no  such  practice  unless  the  Lord 
upon  an  occasion  should  call  for  it ;  .  .  . 
some  in  New  England  have  done  the 
same,  and  have   gone  as  a  sign,  .  .  .  yet 


36  TUB  PIONEER   QUAKERS. 

in  the  innocency  of  God's  Holy  Spirit; 
which  they  rather  had  chosen  death  in 
their  own  wills  than  to  have  gone  as  they 
have  done ;  .  .  .  there  is  nothing  of  bar- 
barity or  immodesty  in  the  case ;  .  .  .  and 
God  Almighty  will  judge  Roger  Williams 
for  his  hard  speeches  against  them.*'  ^ 
Erratic  and  misguided  as  a  few  of  the 
Quakers  undoubtedly  were,  their  offences 
against  social  order  were  exceptionally 
rare.  It  may  safely  be  asserted  that 
there  is  not  on  record  a  single  instance 
where  any  one  of  them  attempted  to  de- 
stroy property,  or  to  injure  a  human  being 
in  life  or  limb  ;  and  whatever  else  may  be 
said  to  their  discredit,  their  most  bitter 
detractors  will  acknowledge  that  they 
were  pre-eminently  an  honest  and  a  se- 
verely moral  people. 

Quakerism  was   an  outgrowth,  and,  as 
I   read   history,    the    consummate  flower, 

1  A  Neio  England  Fire  Brand  Quenched,  pp.  32, 184, 
196,  197,  224. 


THE  PIONEER   QUAKERS.  37 

of  Puritanism.  Other  dissenting  sects 
lopped  off  the  dead  branches  of  ecclesias- 
ticism,  and  essayed  to  make  the  Christian 
pulpit  wholesome  and  respectable.  The 
Quakers  digged  down  to  its  very  roots, 
and  exposed  their  rottenness.  Grim-vis- 
aged  war  stalked  over  England,  rousing 
and  exciting  the  brutal  passions  of  men, 
and  carrying  death  and  desolation  into 
every  hamlet.  Amid  scenes  of  blood  and 
carnage  the  Quakers  bore  aloft  the  ban- 
ner  of  the  Prince  of  peace.  Priests,  re- 
ligious sects.  Parliament,  Lord  Protector, 
and  kings  dallied  and  toyed  and  spec- 
ulated with  the  principle  of  liberty,  to 
extend  their  own  power,  and  advance 
their  own  interests.  What  they  claimed 
for  themselves  they  denied  to  others. 
The  Quaker  defended  liberty,  not  as  an 
intellectual  theory,  not  as  a  matter  of 
policy,  but  as  his  natural,  inalienable 
right.  He  demanded,  not  toleration  and 
privilege,    but    justice.     He    scorned    to 


38  TUE  PIONEER   QUAKERS. 

claim  for  himself  any  right  that  he  did 
not  freely  accord  to  others.  No  man  ex- 
celled him  in  his  praise  of  righteous  gov- 
ernment and  enlightened  law,  and  none 
equalled  him  in  denunciation  and  defiance 
of  governments  and  laws  that  robbed  men 
of  their  birthright.  Deference  to  worldly 
rank,  to  his  mind,  was  more  than  form 
and  courtesy,  it  involved  a  recognition  of 
class  distinction;  it  implied  the  superior- 
ity of  such  as  claimed  it;  and  therefore, 
while  he  was  honest  and  courteous  to- 
ward all  men,  it  was  a  matter  of  conscience 
with  him  to  defer  to  none.  Every  man 
was  his  brother  and  his  peer:  no  man 
could  be  his  master.  Other  reformers 
were  innovators:  he  was  both  innovator 
and  revolutionist.  He  was  the  democrat 
of  democrats.  Let  me  not  be  misunder- 
stood. In  calling  the  Quakers,  democrats, 
I  use  the  term  in  its  conservative,  and 
not  at  all  in  its  destructive,  sense. 
Quakerism  and  anarchism  were  antipodal. 


THE  PIONEER   QUAKERS.  39 

There  were  Levellers  in  those  days  as  at 
present,  but  they  were  ochlocrats,  not 
democrats ;  and  the  Quakers  were  careful 
to  repudiate  them.  Quaker  democracy 
was  of  a  far  different  type.  It  insisted 
upon  the  equality  of  all  men  before  the 
law,  but  emphasized  still  more  the  respon- 
sibility of  all  men  under  the  law  —  ruler 
no  less  than  subject.  With  the  Quakers 
every  right  implied  a  corresponding  obli- 
gation and  duty.  Value  was  tested  by 
quality  rather  than  by  quantity.  When 
questions  involving  difference  of  opinion 
were  raised  in  their  business  meetings,  the 
issue  depended  less  upon  numerical  ma- 
jorities than  upon  personal  character,  or 
what  Friends  still  call  the  weight  of  the 
meeting.  Arbitrary  or  artificial  distinc- 
tions in  society,  as  we  have  seen,  found 
no  favor  with  these  radical  reformers; 
but  natural  distinctions,  or,  to  use  Robert 
Barclay's  own  phrase,  "natural  rela- 
tions," resulting  from  a  diversity  of  gifts, 


40  TUE  PIONEER   QUAKERS. 

education  and  opportunity,  were  not  only 
recognized,  but  were  an  essential  part  of 
the  Quaker  polity. 

Any  lecture,  of  mine  at  least,  on  the 
early  Friends,  addressed  to  a  Boston  audi- 
ence, would  be  incomplete  if  it  did  not 
recognize  our  deep  and  permanent  obliga- 
tion to  the  Quakers  of  the  Massachusetts 
and  Plymouth  Colonies,  and  include  a 
word  in  vindication  of  their  character 
from  the  aspersions  of  popular  writers. 

They  were  the  most  active,  if  not  the 
only,  defenders  of  religious  liberty  in  the 
earlier  days  of  these  colonies  who  did  not 
yield  to,  or  temporize  with,  the  intolerance, 
bigotry,  and  tyranny  of  Endicott,  Belling- 
ham,  Norton,  and  other  colonial  rulers  and 
clergymen,  whose  names,  nevertheless,  we 
are  taught  to  venerate.  For  reasons  which 
I  need  not  now  consider,  most  historians 
find  it  convenient  to  cover  the  cruel  deeds 
of  Massachusetts  Puritans  with  the  mantle 
of  charity ;  and  American  history  resounds 


THE  PIONEER   QUAKERS.  41 

with  praise  of  their  intelligence,  exaltation 
of  their  piety,  and  apology  for  their  cruelty, 
instead  of  with  deserved  condemnation  of 
their  pious  stupidity,  and  horror  for  their 
crimes. 

The  plea  that  the  Quakers  were  invaders 
was  set  up  by  the  colonial  officials  in  de- 
fence of  their  barbarous  treatment  of  them, 
and  is  often  renewed  by  modern  apologists. 
Having  already  published  ^  a  refutation  of 
this  popular  but  specious  plea,  I  will  not 

1  The  Quaker  Invasion  of  Massachusetts.  From  the 
title  of  this  book,  one  writer  argues  that  the  author 
concedes  that  the  Quakers  "were,  in  a  sense,  in- 
vaders." (Vide  Higginson's  Larger  History  of  the 
United  States,  p.  204.)  Until  my  attention  was  called 
to  this  novel  construction  of  ray  use  of  the  term  "  In- 
vasion," I  supposed  that  the  irony  implied  by  it  was 
sufficiently  apparent.  The  futility  of  the  plea,  that, 
by  the  terms  of  the  colonial  charter,  the  authorities 
were  empowered  to  exclude  any  religious  nonconform- 
ist whom  they  chose  to  call  an  invader,  is  thoroughly 
exposed  by  Mr.  Brooks  Adams  in  his  forthcoming 
volume  entitled  The  Emancipation  of  Massachusetts. 
Mr.  Adams's  book  is  a  masterly  review  of  the  rise  and 
fall  of  ecclesiastical  tyranny  in  Massachusetts.  What 
I  have  attempted  to  do  for  the  pioneer  Quakers,  he  has 
accomplished  not  only  for  them,  but  for  all  other  reli- 
gious dissentients  who  figure  in  the  colonial  period  of 
our  history. 


42  THE  PIONEER   QUAKERS. 

examine  it  here.  Let  me  observe,  how- 
ever, ill  passing,  that,  to  realize  its  inade- 
quacy, we  have  only  to  remember  that 
four-fifths  of  the  Friends  with  whom  the 
authorities  had  to  deal  were  residents 
of  the  colonies,  and  many  of  them  were 
owners  of  their  habitations. 

Ann  Austin  and  Mary  Fisher  came  here 
in  a  sailing-vessel,  in  July,  1656.  They 
were  the  first  of  the  Quakers  who  hon- 
ored Massachusetts  with  their  presence. 
By  the  laws  of  the  colony,  applicable  to 
strangers,  they  were  entitled  to  the  pro- 
tection of  the  authorities;  they  received 
such  protection  as  the  wolf  gives  to  his 
helpless  prey.  Guiltless  of  offence,  and 
without  even  the  form  of  a  trial,  they 
were  thrust  into  jail,  where  they  remained 
for  five  weeks,  when  they  were  shipped  to 
the  Barbadoes.  During  their  imprison- 
ment, they  were  not  only  starved,  but 
were  subject  to  outrage  and  brutality  too 
inhuman  and  indecent  for  recital.     A  few 


THE  PIONEER   QUAKERS.  43 

days  after  their  enforced  departure,  an- 
other vessel  anchored  in  Boston  Harbor, 
with  nine  Quakers  on  her  deck.  These 
Friends  were  arrested,  and,  the  court 
being  in  session,  were  duly  arraigned.  A 
long  and  frivolous  examination,  mostly 
upon  religious  doctrine,  followed,  at  the, 
close  of  which,  sentence  of  banishment 
was  pronounced;  and  instructions  were 
issued  for  their  close  confinement  until 
the  ship  in  which  they  came  should  be 
ready  for  sea.  The  master  of  the  ship 
was  required  to  give  bonds  in  the  sum  of 
five  hundred  pounds  for  conveying  them 
to  England  at  his  own  charge.  He  re- 
fused, but  an  arbitrary  imprisonment  soon 
brought  him  to  submission.  These  Friends 
were  in  jail  for  about  eleven  weeks,  during 
which  time  they  were  treated  as  dangerous 
criminals.  Thus  far  the  action  of  the 
rulers  had  not  even  a  shadow  of  legal 
sanction,  but  hereafter  the  Quakers  were 
to  be  deprived  of  such  an  unanswerable 


44  THE  PIONEER   (QUAKERS. 

defence.  The  first  law  for  their  suppres- 
sion and  the  better  security  of  religion 
was  passed  in  October,  while  the  nine 
Friends  were  still  prisoners.  It  begins 
thus :  "  Whereas,  there  is  a  cursed  sect  of 
heretics  lately  risen  up  in  the  world,  which 
are  commonly  called  Quakers,"  etc.  This 
vituperation  is  followed  by  monstrous  cal- 
umny. It  provides  heavy  penalties  for 
ship-masters  and  others  who  may  be  con- 
victed of  bringing  Quakers  or  "Quaker 
books  or  writings  concerning  their  devilish 
opinions "  into  the  colony ;  and  it  orders 
that  Quakers  coming  within  the  jurisdic- 
tion "  shall  be  forthwith  committed  to  the 
house  of  correction,  and  at  their  entrance 
shall  be  severely  whipped."  Such  was 
the  reception  of  the  Quakers  upon  their 
advent  here.  An  eminent  scholar  and 
clergyman  of  this  city,  in  his  contribution 
to  a  work  entitled  "Massachusetts  and 
its  Early  History,"  calls  it  a  "comedy." 
Some  of  us  may  be  pardoned  for  thinking 


THE  PIONEER  QUAKERS.  45 

that  tears  of  shame  and  sorrow  and  sym- 
pathy are  more  fitting  than  peals  of  laugh- 
ter when  religion  is  defamed,  law  satirized, 
and  womanhood  insulted.  In  a  more 
recent  newspaper  article,^  this  writer,  in 
reply  to  a  critic,  briefly,  but  with  apparent 
sincerity,  acknowledges  the  inappropriate- 
ness  of  his  ghastly  levity,  which,  however, 
the  Historical  Society  preserves  for  the 
edification  of  future  generations. 

Nicholas  Upsall,  a  church  member  and 
freeman  as  far  back  as  1631,  lacking  a 
proper  sense  of  humor,  had  endeavored 
to  relieve  the  distress  of  Ann  Austin  and 
Mary  Fisher,  and  finally,  when  the  law 
was  proclaimed  in  the  streets  of  Boston 
and  in  front  of  the  Red  Lyon  Inn,  of 
which  he  was  proprietor,  remarked  "  that 
he  did  look  at  it  as  a  sad  forerunner  of 
some  heavy  judgment  to  fall  on  the  coun- 
try." He  was  immediately  summoned 
before   the  court,  where,  making   further 

1  Boston  Daily  Advertiser,  May  4,  1883. 


46  TUE  PIONEER   QUAKERS. 

protest  against  the  iniquity,  he  was  heavily 
fined,  and  ordered  to  leave  the  colony 
within  thirty  days.  This  brave  old  man 
was  the  first  Boston  convert  to  Quakerism. 
Whether  converted  by  the  Quakers,  who 
had  not  been  allowed  to  converse  with 
any  one  outside  of  the  jail,  or  by  the  zeal- 
ous and  pious  governor  and  Christian 
ministers  who  were  responsible  for  the 
law,  let  each  one  judge.  At  the  age  of 
sixty,  and  at  the  beginning  of  the  winter 
season,  he  was  driven  from  his  home  into 
the  wilderness;  and  from  that  day  for- 
ward until  his  death  in  1666,  he  was  a 
constant  victim  to  the  malignant  piety  of 
Massachusetts  saints.  The  story  is  too 
long  to  be  inserted  here,  but  it  ought  to 
be  as  familiar  to  all  of  us  as  the  story 
of  the  "  Mayflower."  His  gravestone  and 
that  of  his  wife  Dorothy  still  stand  in 
Copp's  -  hill  Burying  -  ground,  —  humble 
monuments  to  the  memory  of  two  of  Bos- 
ton's noblest  heroes.     Near  by,  one  may 


THE  PIONEER   QUAKERS.  47 

see  the  grave  of  Cotton  Mather,  the  great 
calumniator  of  the  Quakers,  and  the  cham- 
pion of  Salem  Witchcraft.  Let  us  trust 
that  the  tender,  forgiving,  and  enlightened 
spirit  of  the  Quaker  has  overcome  the 
hard,  hating,  superstitious  spirit  of  the 
churchman,  and  that  the  proximity  of 
their  graves,  undisturbed  for  more  than 
two  centuries,  may  symbolize  the  fraternity 
of  their  immortal  souls. 

Social  ostracism,  the  whipping  -  post, 
fines,  imprisonment,  and  banishment  were 
resorted  to  in  vain.  They  proved  to  be 
productive  fertilizers  of  the  Puritan  soil, 
into  which  the  Quakers  who  still  dared  to 
beard  the  Puritan  wolf  dropped  the  fruc- 
tifying seed.  Quakerism  was  soon  em- 
braced by  many  of  the  colonists,  and 
could  count  in  its  ranks  leading  citizens, 
and  former  members  of  the  church.  Mem- 
bers of  some  of  the  most  prominent  and 
influential  families  eventually  became  iden- 
tified with  the  despised  sect.     Isaac  Rob- 


48  THE  PIONEER  QUAKERS. 

iiison,  son  of  the  illustrious  pastor  of  the 
Plymouth  Pilgrims,  espoused  their  cause 
so  earnestly  that  the  court,  by  a  special 
act,  disfranchised  him.^  Samuel  Winthrop, 
son  of  the  first  resident  governor,  John 
Winthrop,  was  a  distiuguished  Quaker; 
but  unfortunately  he  removed  to  Antigua.^ 
William  Coddington,  who  accompanied 
Gov.  Winthrop  when  he  brought  over  the 
charter,  and  who  was  afterwards  governor 
of  Rhode  Island,  was  a  leading  member 
of  the  society  of  Friends  and  an  able 
defender  of  the  faith. 

In  October,  1657,  and  again  in  May, 
1658,  the  law  was  supplemented  by  pro- 
visions for  increased  penalties.  In  Octo- 
ber, 1658,  the  death  penalty  was  added; 
and  in  May,  1661,  it  was  further  ordered 
that    Quakers,    both    men    and    women, 


1  Phjmouth  Colony  Records,  vol.  iii.  p.  189;  also  Felt's 
Ecclesiastical  History,  pp.241, 243;  and  Sprague's  Annals 
vf  the  American  Pulpit,  vol.  i.  p.  5. 

2  Besse,  vol.  ii.  chap.  ix.  p.  171;  also  William 
Edmundson's  Journal,  p.  61. 


THE  PIONEER  QUAKERS.  49 

should  "be  branded  with  the  letter  R 
on  their  left  shoulder,  .  .  .  stripped  naked 
from  the  middle  upwards,  and  tied  to  a 
cart's  tail,  and  whipped  through  the 
town  ;  "  and  the  constables  of  the  several 
towns  were  empowered  ...  "to  impress 
carts  and  oxen  for  the  execution  of  this 
order."  In  November,  1661,  owing  to  the 
interference  of  King  Charles,  these  laws 
were  partially  suspended  ;  but  in  October, 
1662,  they  were,  with  the  omission  of  the 
death  penalty,  substantially  renewed. 

These  infamous  laws  were  sternly  exe- 
cuted. Four  Quakers  were  hanged  on 
Boston  Common,  three  had  their  right 
ears  cut  off,  and  scores  of  public  whip- 
pings were  inflicted.  One  man's  body 
was  literally  beaten  to  a  jelly  ;  and,  when 
an  indignant  populace  demanded  punish- 
ment of  the  inhuman  jailer  who  committed 
the  crime,  John  Norton,  the  leading  Chris- 
tian minister,  defended  him.  Innocent 
women  were   tied  to   carts,  and  flogged 


50  THE  PIONEER  QUAKEBS. 

upon  their  bare  backs  until  the  blood 
streamed  to  their  feet.  On  one  of  these 
occasions,  the  Rev.  Mr.  Rayner,  whose 
appetite  for  mirth  had  probably  been 
whetted  by  pious  prayers  and  fasting, 
could  not  restrain  his  laughter. 

After  the  year  1665  the  lash  and  other 
instruments  of  physical  torture  fell  into 
comparative  disuse ;  but  in  1677  the  whip- 
ping-post recovered  its  prestige,  and  for  a 
brief  period  was  once  more  the  favorite 
argument  for  the  conversion  of  the  Quaker 
heretic.  Public  sentiment,  however,  com- 
pelled the  authorities  to  abandon  it ;  and, 
so  far  as  I  know,  it  was  never  again  re- 
vived. It  must  not  be  inferred,  however, 
that  the  Quakers  obtained  immunity  from 
other  modes  of  persecution.  On  the  con- 
trary, they  were  constantly  impoverished 
by  the  confiscation  of  their  property  to 
satisfy  the  demands  of  Christian  ministers. 
They  were  ready  and  willing  to  pay  their 
share  towards  the  support  of  civil  govern- 


THE  PIONEER   QUAKERS.  51 

ment ;  ^  but  no  power,  human  or  satanic, 
could  compel  them  to  pay  church-tithes. 
In  1678  the  Quakers  presented  the  follow- 
ing remonstrance  to  the  General  Court  at 
Plymouth :  — 

"  We  whose  names  are  hereunder  writ- 
ten, called  Quakers  in  your  said  jurisdic- 
tion, conscientiously  and  in  all  tenderness 
show  why  we  cannot  give  maintenance  to 
your  present  established  preachers. 

"We  suppose  it's  well  enough  known 
we  have  never  been  backward  to  contrib- 
ute our  assistance  in  our  estates  and  per- 
sons, where  we  could  act  without  scruple 
of  conscience,  nor  in  the  particular  case 
of  the  country  rate,  according  to  our  just 
proportion  and  abilities,  until  this  late  con- 
trivance of  mixing  your  preachers'  main- 
tenance therewith,  by  the  which  we  are 
made  incapable  to  bear  any  part  of  what 


1  Some  writers  assert  the  contrary;  e.g.,  T.  W. 
Higginson  in  his  Young  Folks'  History  of  the  United 
States,  p.  80. 


52  THE  PIONEER  QUAKERS. 

just  charge  may  necessarily  be  disbursed 
for  the  maintenance  of  the  civil  govern- 
ment, —  a  thing  we  could  always  readily 
do  until  now.  And  why  we  cannot  in 
conscience,  directly  or  indirectly,  pay  any 
thing  to  your  said  preachers  as  such,  we, 
in  true  love  and  tenderness  (not  through 
contention  or  covetousness,  the  Lord  is 
our  witness),  offer  as  folio  we  th:  — 

"  1.  The  ground  of  a  settled  maintenance 
upon  preachers,  either  must  arise  from  the 
ceremonial  law  of  the  Jews  paying  tithes 
to  their  priests,  the  Levites,  or  from  the 
Pope,  who  first  instituted  the  same  (as  we 
find  in  history)  in  the  Christian  Church, 
so  called,  in  the  year  786,  in  the  time  of 
Offa,  King  of  Mercia,  where  there  was  a 
council  held  by  two  legates  sent  from 
Pope  Adrian  to  that  purpose  (see  Selden's 
'History  of  Tithes').  Now,  the  first, 
your  preachers  say,  as  well  as  we,  is 
ended,  and  therefore  will  not  have  their 
maintenance  called  tithes.      The   second 


THE  PIONEER  QUAKERS.  53 

(viz.,  the  Pope's  institution),  we  suppose 
they  will  also  disclaim  as  any  precedent 
or  ground  for  their  practice.  We  must, 
therefore,  necessarily  conclude  they  have 
no  ground  at  all,  which  we  further  demon- 
strate as  follows :  — 

"2.  The  gospel  ought  to  be  preached 
freely,  according  to  the  injunction  of  our 
Lord  Jesus  to  his  disciples  when  he  sent 
them  forth  to  preach,  —  'Freely  ye  have 
received,  freely  give '  (Matt.  x.  8).  This 
is  far  from  bargaining  for  so  much  a  year, 
and,  if  it  be  not  paid,  take  away  food, 
clothes,  bedding,  and  what  not,  rather 
than  go  unpaid.  Doubtless  those  are  no 
true  shepherds  who  mind  the  fleece  more 
than  the  flock.  The  apostles  would  rather 
work  with  their  own  hands  than  make  the 
gospel  burthensome  or  chargeable  to  any 
(1  Thess.  ii.  9 ;  Acts  xx.  34 ;  1  Cor.  iv. 
(12);  2  Thess.  iii.  8).  Now,  they  are 
otherwise  minded  than  the  apostles  who 
would  rather  make  their  gospel  burthen- 


54  THE  PIONEER  QUAKERS. 

some  than  work.  The  apostle  coveted  no 
man's  gold  or  silver  or  apparel  (Acts  xx. 
23).  What  thought  will  true  charity 
allow  us  of  those  who  not  only  covet,  but 
forcibly  take  away,  either  gold,  silver,  or 
apparel,  and  that  where  it  can  (not  be) 
well  spared,  from  families  and  children? 
The  gospel  is  the  power  of  God,  and 
therefore  neither  to  be  bought  nor  sold. 
Christ  Jesus  invites  people  freely.  His 
ministers  ought  not  to  make  people  pay. 

"  3.  Preachers  are  to  receive  mainten- 
ance but  as  other  men;  viz.,  when  they 
afe  poor,  and  want  it.  And  here  we  are 
not  backward,  according  to  our  abilities, 
to  minister  to  the  necessities  of  any  men. 
Only  this  ought  not  to  be  forced  or  com- 
pelled from  any,  but  ought  to  be  left  to 
the  giver's  freedom. 

"4.  The  true  ministers  of  Christ  never 
received  any  thing  (if  they  stood  in  need) 
but  from  such  who  had  been  benefited  by 
them;  and,  in  that  case,  they  thought  it 


THE  PIONEEH  QUAKERS.  55 

but  reasonable  (as,  indeed,  we  do,  if  there 
be  occasion)  that  those  who  from  them 
had  received  spirituals  should  (if  they 
stood  in  need)  communicate  to  them  their 
temporals  (1  Cor.  ix.  11;  Rom.  xv.  27). 
Now,  therefore,  have  we  been  benefited 
by  your  preachers?  Do  we  receive  of 
their  spirituals  ?  Say  they  not  of  us,  we 
are  heretics?  Let  them,  therefore,  first 
convict  us,  and  put  us  into  a  capacity  of 
receiving  some  advantage  from  them  (if 
they  can)  before  they  receive  maintenance 
from  us.  It  is  related  (in  the  book  called 
'  Clark's  Lives ')  of  one  Rothwell,  a  man 
famous  in  England,  in  his  day,  that  a  col- 
lection having  been  made  for  him  in  his 
absence,  and  understanding,  at  his  return, 
some  had  given  that  he  was  persuaded 
had  not  been  profited  by  his  preaching,  he 
returned  their  money  again.  It  were  well 
if  there  were  more  so  honestly  minded. 

"  5.  We  do  really  believe  your  preach- 
ers are  none  of  the  true  ministers  of  Christ. 


56  THE  PIONEER   QUAKERS. 

Now,  how  can  it  reasonably  be  expected 
from  us  we  should  maintain  or  contribute 
towards  the  maintenance  of  such  a  minis- 
try as  we  judge  not  true,  without  guilty 
consciences  and  manifest  contradiction  of 
ourselves  and  principles? 

"We  request,  for  conclusion,  you  will 
please  to  consider  whether  you  may  not 
prejudice  yourselves  in  your  public  interest 
with  the  king  (you  yourselves  having  your 
liberty  but  upon  sufferance),  if  you  should 
compel  any  to  conform  in  any  respect, 
either  by  giving  maintenance  or  otherwise, 
to  such  a  church  government  or  ministry 
as  is  repugnant  to  the  Church  of  Eng- 
land. 

"  We  leave  the  whole  to  your  serious 
consideration,  desiring  (if  it  may  be)  we 
may  be  eased  in  the  fore-mentioned  case  ; 
viz.,  that  you  will  please  to  distinguish 
between  the  country  rate  and  your  preach- 
ers' maintenance,  and  that  we  may  not  be 
imposed    upon    against   our   consciences; 


THE  PIONEER   QUAKERS.  57 

that  so,  under  you,  we  may  live  a  peace- 
able and  quiet  life,  in  all  godliness  and 
honesty;  that  so,  the  end  for  which  you 
are  placed  in  government  being  truly  an- 
swered, in  the  promotion  and  propagation 
of  the  common  benefit,  we  therein  may 
have  our  share. 

"Who  are  your  true  friends, 

*' EDWARD  WANTON. 
"JOSEPH   COLMAN. 
"NATHAEL  FITSRANDAL. 
''WILLIAM  ALLEN."  1 

This  conflict  between  an  intolerant  and 
despotic  Christian  Church  and  these  un- 
yielding champions  of  religious  liberty 
continued  until  the  year  1724,  when  it 
ended  in  a  most  welcome  triumph  for  the 
Quakers.  In  October  of  the  previous 
year,  some  Quaker  assessors  of  Dartmouth 
and  Tiverton,  who  had  been  imprisoned 
for  refusing  to  collect  taxes  for  the  sup- 

1  The  Hinckley  Papers,  pp.  18-20. 


58  THE  PIONEER  QUAKERS. 

port  of  clergymen,  appealed  to  the  English 
Government.  Their  case  was  argued  be- 
fore the  King's  Privy  Council ;  and  it  was 
decreed  that  the  taxes  in  question  must 
be  remitted,  and  the  delinquent  officials 
released.  This  important  event  has  not 
yet  received  the  attention  it  merits  from 
any  historian  of  whom  I  have  knowledge.^ 
It  not  only  marks  the  termination  of  the 
unmerited  and  barbarous  persecution  suf- 
fered by  the  Quakers  for  nearly  three- 
quarters  of  a  century,  but  it  marks,  also, 
the  collapse  of  the  effort  made  by  the 
Puritans  to  establish  a  theocracy  in  Massa- 
chusetts. The  petition  to  the  King  is 
well  worth  the  careful  attention  of  any 
one  who  cares  to  know  the  true  character 
of  the  Quakers,  and  to  understand  the 
spirit  by  which  they  were  animated.  It 
reads  as  follows:  — 

"  A  petition  to  the  King  in  the  cause  of 

1  I  take  pleasure  in  qualifying  this  statement  by 
excepting  Mr.  Brooks  Adams.  His  history  was  not 
written  when  this  lecture  was  first  delivered. 


THE  PIONEER   QUAKERS.  59 

some  Friends  under  sufferings  in  New 
England. 

"  To  George,  King  of  Great  Britain,  &c. 

"  The  humble  petition  of  Thomas  Rich- 
ardson and  Richard  Partridge,  on  behalf 
of  Joseph  Anthony,  John  Sisson,  John 
Akin,  and  Philip  Tabor,  prisoners  in  the 
common  jail  at  New  Bristol  in  the  king's 
Province  of  Massachusetts  Bay  in  New 
England,  as  also  of  their  friends  (called 
Quakers)  in  general,  who  are  frequently 
under  great  sufferings  for  conscience'  sake 
in  that  government. 

"  Sheweth, 

"  That  William  and  Mary,  late  King  and 
Queen  of  England,  by  their  royal  charter 
bearing  date  the  7th  day  of  October  in 
the  third  year  of  their  reign,  did  for .  the 
greater  ease  and  encouragement  of  their 
loving  subjects  inhabiting  said  province, 
and  of  such  as  should  come  to  inhabit 
there,  grant,  establish  and  ordain  that  for- 
ever thereafter  there  should  be  a  liberty 


60  THE  PIONEER   QUAKERS. 

of  conscience  allowed  in  the  worship  of 
God  to  all  Christians  (except  Papists)  in- 
habiting, or  which  should  inhabit  or  be 
resident  within,  the  said  province,  with 
power  also  to  make  laws  for  the  govern- 
ment of  the  said  province,  and  support  of 
the  same,  and  to  impose  taxes  for  the 
king's  service  in  the  defence  and  support 
of  the  said  government,  and  protection 
and  preservation  of  the  inhabitants,  and 
to  dispose  of  matters  and  things  whereby 
the  king's  subjects  there  might  be  reli- 
giously, peaceably  and  civilly  governed, 
protected  and  defended. 

"  And  for  the  better  securing  and  main- 
taining the  liberty  of  conscience  thereby 
granted,  commanded  that  all  such  laws 
made  and  published  by  virtue  of  said 
charter,  should  be  made  and  published 
under  the  seal  of  said  province,  and  should 
be  carefully  and  duly  observed,  kept,  per- 
formed and  put  in  execution,  according  to 
the  true  intent  and  meaning  of  the  said 
charter. 


THE  PIONEER  QUAKERS.  61 

"  That  those  sects  of  Protestants  called 
Presbyterians  and  Independents  bemg 
more  numerous  in  the  said  country  than 
others  (to  whom  the  said  charter  gives  equal 
rights),  they  became  makers  of  the  laws  by 
their  superior  numbers  and  votes,  and  min- 
isters of  the  privileges  of  the  said  charter, 
so  as  in  great  measure  to  elude  the  same, 
and  disappoint  all  others  of  the  king's 
Protestant  subjects  of  the  good  and  just 
ends  of  their  transporting  themselves  and 
families  at  so  great  hazard  and  charge ; 
one  great  encouragement  and  inducement 
thereto  being  liberty  of  conscience,  and 
ease  from  priestly  impositions  and  bur- 
thens. 

"That  in  the  year  1692  they  made  a  law 
in  the  said  province,  entitled  '  An  Act  for 
the  Settlement  and  Support  of  Ministers 
and  School-masters,'  wherein  it  is  ordained 
that  the  inhabitants  of  each  town  within 
the  said  province  shall  take  due  care  from 
time  to  time  to  be  constantly  provided  of 


62  THE  PIONEER   QUAKERS. 

an  able,  learned  and  orthodox  minister  or 
ministers  of  good  conversation,  to  dispense 
the  word  of  God  to  them,  which  minister 
or  ministers  shall  be  suitably  encouraged 
and  sufficiently  suj)ported  and  maintained 
by  the  inhabitants  of  such  towns. 

"  That  the  said  law  was  farther  enforced 
by  another  made  in  the  year  1695,  reciting 
the  like  aforesaid,  as  also  by  another  made 
in  the  year  1715,  entitled  'An  Act  for  Main- 
taining and  Propagating  Religion,'  in  which 
said  last  act  the  prevention  of  the  growth 
of  atheism,  irreligion  and  profaneness  is 
suggested  as  one  great  reason  of  its  being 
enacted;  and  the  power  of  determining 
who  shall  be  ministers  under  the  afore- 
said qualifications  is  by  the  said  law  as- 
sumed by  the  general  court  of  assembly, 
with  the  recommendation  of  any  three  of 
the  ministers  of  the  same  sect,  already  in 
orders,  and  settled  and  supported  by  virtue 
of  the  said  laws ;  though  it  was  not  deter- 
mined   (as   the   said    petitioners    humbly 


THE  PIONEEU   QUAKEBS.  63 

presume)  either  by  the  said  charter,  or  by 
any  act  of  parliament  in  Great  Britain,  or 
by  any  express  law  of  the  said  province, 
who  are  orthodox  or  who  are  not,  or  who 
shall  judge  of  such  qualifications  in  such 
ministers. 

"  And  in  all  which  said  several  laws  no 
care  is  had  or  taken  of  religion  (even  in 
their  own  sense)  than  only  to  appoint 
ministers  of  their  own  way,  and  impose 
their  maintenance  upon  the  king's  sub- 
jects, conscientiously  dissenting  from  them, 
by  force  of  which  said  laws,  or  some  of 
them,  several  of  the  townships  within  the 
said  province  have  had  Presbyterian  and 
Independent  preachers  obtruded  and  im- 
posed upon  them  for  maintenance  without 
their  consent,  and  which  they  have  not 
deemed  able,  learned  and  orthodox,  and 
which  as  such  they  could  not  hear  or 
receive. 

"  That  by  other  laws  made  in  the  year 
1722  and   1723,  it   is   ordained   that  the 


64  THE  PIONEER   QUAKERS. 

town  of  Dartmouth  and  the  town  of  Tiver- 
ton in  the  said  province  shall  be  assessed 
for  the  said  j^ears  the  respective  sums  of 
£100  and  £72,  lis.  over  and  besides  the 
common  taxes  for  support  of  the  govern- 
ment, which  sums  are  for  maintenance  of 
such  ministers. 

"That  the  said  Joseph  Anthony  and 
John  Sisson  were  appointed  assessors  of 
the  taxes  for  the  said  town  of  Tiverton, 
and  the  said  John  Akin  and  said  Philip 
Tabor  for  the  town  of  Dartmouth ;  but 
some  of  the  said  assessors  being  of  the 
people  called  Quakers,  and  others  of  them 
also  dissenting  from  the  Presbyterians  and 
Independents,  and  greatest  part  of  the  in- 
habitants of  the  said  towns  being  also 
Quakers  or  Anabaptists,  or  of  different 
sentiment  in  religion  from  Independents 
and  Presbyterians,  the  said  assessors  duly 
assessed  the  other  taxes  upon  the  people 
there,  relating  to  the  support  of  govern- 
ment, to  the  best  of  their  knowledge,  yet 


THE  PIONEER   QUAKERS.  65 

they  could  not  in  conscience  assess  any  of 
the  inhabitants  of  the  said  towns  any  thing 
for  or  towards  the  maintenance  of  any 
ministers. 

"That  the  said  Joseph  Anthony,  John 
Sisson,  John  Akin  and  Philip  Tabor  (on 
pretence  of  their  non-compliance  with  the 
said  law)  were  on  the  25th  of  the  month 
called  May,  1723,  committed  to  the  jail 
aforesaid,  where  they  still  continue  prison- 
ers under  great  sufferings  and  hardships 
both  to  themselves  and  families,  and 
where  they  must  remain  and  die,  if  not 
relieved  by  the  king's  royal  clemency  and 
favor. 

"  That  the  said  people  called  Quakers  in 
the  said  province  are,  and  generally  have 
been,  great  sufferers  by  the  said  laws,  in 
their  cattle,  horses,  sheep,  corn  and  house- 
hold goods,  which  from  time  to  time  have 
been  taken  from  them  by  violence  of  the 
said  laws  for  maintenance  of  the  said  min- 
isters, who  call  themselves  able,  learned 


66  THE  PIONEER   QUAKERS. 

and  orthodox;  which  said  laws,  and  the 
execution  and  consequences  thereof,  are 
not  only  (as  the  petitioners  humbly  con- 
ceive) contrary  to  the  liberty  of  conscience 
and  security  of  religion,  civil  liberty,  prop- 
erty ;  and  the  rights  and  privileges  granted 
in  the  said  charter  to  all  the  king's  Protes- 
tant subjects  there,  eluded  and  made  null 
and  precarious ;  but  opposite  to  the  king's 
royal  and  gracious  declaration,  at  thy 
happy  accession  to  the  throne,  promising 
protection  and  liberty  of  conscience  to  all 
thy  dissenting  subjects,  without  exception 
to  those  of  the  said  plantations. 

"  That  after  repeated  applications  made 
to  the  government  there,  for  redress  in  the 
premises,  and  no  relief  hitherto  obtained 
(the  assembly  always  opposing  whatever 
the  governor  and  council  were  at  any  time 
disposed  to  do  on  that  behalf),  the  king's 
loyal  suffering  and  distressed  subjects  do 
now  throw  themselves  prostrate  at  the 
steps  of  the  throne,  humbly  imploring  thy 


THE  PIONEER   QUAKERS.  67 

royal  commiseration,  that  it  may  please 
the  king  to  denounce  his  negative  upon 
the  said  laws,  or  such  part  or  parts  of 
them,  or  any  of  them,  as  directly  or  con- 
sequentially affect  the  lives,  liberties, 
properties,  religion  or  consciences  of  the 
Protestant  subjects  in  the  said  province, 
and  their  families,  and  the  privileges 
granted  and  intended  in  the  said  charter, 
or  such  other  relief  as  thy  royal  wisdom 
and  goodness  may  please  to  provide  ;  and 
in  the  mean  time  that  directions  may  be 
given  that  the  said  Joseph  Anthony,  John 
Sisson,  John  Akin  and  Philip  Tabor  be 
immediately  released  from  their  imprison- 
ment, on  their  giving  such  security  in  such 
sums  as  shall  be  thought  proper,  for  their 
being  at  any  time  or  times  hereafter  forth- 
coming when  required,  until  their  case  be 
brought  to  an  issue. 

"  And  the  petitioners  shall  pray." 
The  report  of  the  action  of  the  Privy 
Council  is  as  follows :  — 


68  TUE  PIONEER   QUAKERS. 

"  At  a  court  at  St.  James',  the  2d  day  of 
June,  1724. 

"  PRESENT, 

'  The  King's  Most  Excellent  Majesty. 
"His   Royal    Highness    the   Prince    of 
Wales. 

"Archbishop  of  Canterbury. 

"Lord  Chancellor. 

"  Lord  President. 

"  Lord  Privy  Seal. 

"Lord  Carteret. 

"  Mr.  Vice  Chamberlain. 

"  William  Pultney,  Esq. 

"  Lord  Chamberlain. 

"  Duke  of  Roxburgh. 

"Duke  of  Newcastle. 

"  Earl  of  Westmoreland. 

"  Lord  Viscount  Townsend. 

"  Lord  Viscount  Torrington. 

"  Mr.  Speaker  of  the  House  of  Commons. 

"  Upon  reading  this  day  at  the  board  a 
report  from  the  Right  Honorable  the  Lords 


THE  PIONEER   QUAEEIiS.  69 

of  the  committee  of  council,  upon  the 
petition  of  Thomas  Richardson  and  Rich- 
ard Partridge,  on  behalf  of  Joseph  An- 
thony, John  Sisson,  John  Akin  and  Philip 
Tabor,  prisoners  in  the  common  jail  at 
New  Bristol,  in  his  majesty's  province  of 
Massachusetts  Bay  in  New  England,  for 
not  assessing  the  inhabitants  of  the  towns 
of  Dartmouth  and  Tiverton  the  additional 
taxes  of  XlOO  and  £72,  lis.  imposed  upon 
them  by  an  act  passed  there  in  the  year 
1722,  by  which  they  appear  to  be  for  the 
maintenance  of  Presbyterian  ministers, 
who  are  not  of  their  persuasion,  and  also 
in  behalf  of  their  friends  called  Quakers 
in  general,  who  are  frequently  under  suf- 
ferings for  conscience'  sake  in  that  govern- 
ment. By  which  report  it  appears,  their 
Lordships  are  of  opinion  that  it  may  be 
advisable  for  his  majesty  to  remit  the 
said  additional  taxes,  so  imposed  on  the 
said  two  towns,  and  to  discharge  the  said 
persons  from  jail. 


TO  THE  PIONEER  QUAKERS. 

"  His  majesty  in  council  taking  the  said 
report  into  consideration,  is  graciously 
pleased  to  approve  thereof,  and  hereby  to 
remit  the  said  additional  taxes  of  £100 
and  £12,  lis.  which  were,  by  the  said  act, 
to  have  been  assessed  on  the  said  towns  of 
Dartmouth  and  Tiverton.  And  his  ma- 
jesty is  hereby  further  pleased  to  order, 
that  the  said  Joseph  Anthony,  John  Sis- 
son,  John  Akin  and  Philip  Tabor  be 
immediately  released  from  their  imprison- 
ment, on  account  thereof,  which  the  gov- 
ernor, lieutenant-governor,  or  commander 
in  chief  for  the  time  being  of  his  majesty's 
said  province  of  Massachusetts  Bay,  and 
all  others  whom  it  may  concern,  are  to 
take  notice  of,  and  yield  obedience  there- 
unto. 

''TEMPLE   STANYAN."! 

"  Vera  Co^^ia^ 


1  Gough's  History  of  the  Quakers,  vol.  iv.  pp.  219- 
226. 


THE  PIONEER   QUAKERS.  71 

History,  as  it  is  generally  written,  in- 
forms us,  that  through  their  wild  excesses, 
and  contempt  for  civil  law  and  social  or- 
der, the  Quakers  goaded  the  Puritan  au- 
thorities into  enacting  and  executing  their 
inhuman  laws.  Dr.  George  E.  Ellis,  who 
is  almost  a  voluminous  writer  on  the  sub- 
ject, neutralizes  his  praise  of  them  when 
he  assures  us  that  "  they  were  all  of  them 
of  low  rank,  of  mean  breeding,  and  illiter- 
ate." He  says  they  were  "  intrusive,  pes- 
tering, indecent,  and  railing  disturbers," 
who  "persisted  in  outrages  which  drove 
the  authorities  almost  to  frenzy,"  and  that 
the  "  legislators  were  beyond  measure  pro- 
voked and  goaded  to  the  course  which  they 
pursued."  Mary  Dyer,  who  was  hanged,  is 
described  by  him  as  one  "  of  the  most  in- 
sufferable tormentors  "  of  Boston. 

James  Russell  Lowell  tells  us,  in  lines 
inspired  by  reverence  for  martyrs,  that  — 

"  History's  pages  but  record 
One  death-grapple  in  the  darkness, 


72  THE  PIONEER   QUAKERS. 

'Twixt  old  systems  and  the  Word ; 
Truth  forever  on  the  scaffold, 
Wrong  forever  on  the  throne ; 
Yet  that  scaffold  sways  the  future, 
And  behind  the  dim  unknown 
Standeth  God  within  the  shadow, 
Keeping  watch  above  his  own." 

History's  pages  record  the  erection  of  a 
scaffold  on  Boston  Common,  upon  which 
the  Quakers  sealed  their  devotion  to  reli- 
gious liberty  with  their  blood,  but  Pro- 
fessor Lowell,  remembering  this  scaffold,  is 
unable  or  unwilling  to  free  himself  from 
the  environment  of  Puritan  tradition,  and 
strikes  the  names  of  its  victims  from  his 
list  of  "  Earth's  chosen  heroes,"  with  the 
contemptuous  remark,  that  they  "were 
martyrs  to  the  bee  in  their  bonnets."  His 
scorn  for  the  Quakers  is  born  of  his  igno- 
rance of  their  faith ;  for  ignorance  alone 
could  lead  such  an  intelligent  writer  and 
distinguished  champion  of  liberty,  to  speak 
of  Quakerism  as  a  "  gadfly  "  and  a  "  mag- 


THE  PIONEER   QUAKERS.  73 

got,"  and  to  pillory  some  of  its  noblest  and 
most  heroic  devotees  with  his  witty  and 
withering  censure,  all  of  which  he  does  in 
his  essay  on  "  New  England  Two  Centuries 
Ago." 

Hildreth  wrote  in  fair  spirit,  but,  in  the 
very  limited  space  he  devotes  to  the  sub- 
ject, finds  room  for  an  occasional  error. 
"  Honest  but  one-eyed  Mr.  Palfrey  "  ^  relied 

1  Whether  Dr.  Palfrey  wrote  as  a  blind  partisan  or 
an  impartial  historian  may  be  judged  from  his  remark 
that  "they  [the  Quakers]  should  not  have  been  put  to 
death.  Sooner  than  put  them  to  death,  it  were  devoutly 
to  be  wished  that  the  annoyed  dwellers  in  Massachu- 
setts had  opened  their  hospitable  drawing-rooms  to 
naked  women,  and  suffered  their  ministers  to  ascend 
the  pulpits  by  steps  paved  with  fragments  of  glass 
bottles."  — ///sf or?/  of  Neio  England,  ii:  485.  For  evi- 
dence of  Dr.  Palfrey's  indebtedness  to  Dr.  Ellis,  see 
p.  7  of  his  Preface  to  the  same  volume. 

I  avail  myself  of  this  mention  of  broken  bottles  to 
make  what  appears  to  me  to  be  an  important  correction 
of  an  error  that  crept  into  The  Invasion.  When  I  wrote 
that  book,  I  was  more  than  willing  to  give  the  apolo- 
gists for  Puritan  cruelties  the  benefit  of  every  indeco- 
rous act  charged  to  the  Quakers,  stipulating  only  that 
the  citation  should  be  authentic.  In  Massachusetts  and 
its  Early  History,  p.  114,  and  again  in  TJie  Memorial 
History  of  Boston,  vol.  i.  p.  184,  I  found  it  stated  by 
Dr.  Ellis  that  in  1658  two  Quaker  women  entered  a 
church  in  Boston,  and  broke  bottles  in  the  minister's 


74  THE  PIONEER   QUAKERS. 

too  much  upon  Dr.  Ellis  for  his  informa- 
tion, and  is  therefore  himself  untrustwor- 
thy.      Bancroft  repeats   the    blunders   of 

presence,  "  as  a  sign  of  his  emptiness."  Dr.  Ellis  says 
he  obtained  his  information  from  Xeto  Englands  Eii- 
sicjne,  a  Quaker  tract,  which  he  found  in  the  British 
Museum.  This  tract  contains  an  account  of  the  suffer- 
ings of  Quakers  in  New  England  in  1G57  and  1658,  and 
was  published  in  London  in  1659.  In  it  Humphrey- 
Norton  and  other  victims  of  the  persecution  tell  their 
own  pitiable  story.  Wishing  to  consult  original  author- 
ities wherever  possible,  I  made  diligent  search,  by 
advertising  and  otherwise,  for  the  Ensir/ne.  My  search 
was  unsuccessful.  The  bottle  incident  is  not  men- 
tioned by  any  other  authority  known  to  me;  but,  as 
Dr.  Ellis  states  that  he  "copied"  his  report  of  the 
event  from  the  British  Museum  volume,  I  admitted  it 
into  my  book  without  even  a  question,  and  I  did  this 
the  more  readily  because  he  gives  such  excellent 
Quaker  authority  for  it.  Recently,  having  learned 
that  there  is  a  copy  of  the  Ensigne  in  the  Carter  Brown 
Library  at  Providence,  I  made  a  careful  examination 
of  it.  I  found  a  very  full  report  of  the  visit  of  the 
two  women  at  the  church  on  a  lecture-day.  They 
waited  quietly  until  the  minister  had  done  speaking, 
and  then,  upon  attempting  to  address  the  audience, 
were  "  pulled  down,"  and  carried  to  prison.  The 
report  makes  no  mention  whatever  of  the  bottle  scene 
alleged  to  have  been  copied  from  it,  and  so  graphically 
described  by  Dr.  Ellis,  nor  is  there  any  mention  of,  or 
reference  to,  it  on  any  other  page  of  the  tract.  Dr. 
Ellis,  when  he  wrote,  probably  trusted  to  his  memory 
instead  of  referring  to  his  notes,  and,  having  in  mind 
the  act  of  Thomas  Newhouse  in  1663,  inadvertently 


THE  PIONEER   QUAKERS.  75 

his  predecessors.^  Less  ambitious  writers, 
such  as  Mr.  John  Fiske,  Mr.  H.  E.  Scudder, 
and  Charles  C.  Coffin,  do  not  take  the 
trouble  to  acquaint  themselves  with  the 
record,  or,  knowing  it,  prefer  treading  in 
the  well-worn  path,  to  combating  false 
historical  conceptions  with  the  simple 
truth.  I  have  referred  elsewhere  ^  to  the 
mistakes  of  Messrs.  Fiske  and  Scudder, 
but  hitherto  have  not  alluded  to  those  of 
Mr.  Coffin.  The  one  of  which  I  shall  now 
speak,  is  at  least  worthy  of  correction. 


ascribed  it  to  these  two  women.  Until  proper  evidence 
to  the  contrary  is  produced,  I  shall  hold  to  the  belief 
that  the  bottle  act  was  performed  but  once  in  New 
England  by  a  Quaker;  and  it  should  be  added  that 
he  (Newhouse)  was  subsequently  disowned  by  the 
Friends. 

1  "They  [the  Quakers]  would  be  entitled  to  per- 
petual honor,  were  it  not  that  their  own  extravagances 
occasioned  the  foul  enactment  (the  death  penalty),  to 
repeal  which  they  laid  down  their  lives.  Far  from 
introducing  religious  charity,  their  conduct  irritated 
the  government  to  pass  the  laws  of  which  they  were 
the  victims.  But  for  them,  the  country  would  have 
been  guiltless  of  blood."  —  Bancroft's  History  of  the 
United  States,  vol.  i.  p.  458. 

2  The  Quaker  Invasion  of  Massachusetts. 


76  THE  PIONEER   QUAKERS. 

During  the  year  1764,  in  the  town  of 
New  London,  Conn.,  some  Rogerines,^  who, 
though  they  repudiated  the  Friends,  were 
sometimes  called  Rogerine  Quakers  and 
Quaker  Baptists,  entered  a  church  and  en- 
gaged in  the  quiet  occupation  of  knitting, 
to  the  annoyance  of  the  minister,  while 
he  was  preaching.  This  event  is  referred 
to  in  a  sketch  of  the  early  settlement  of 
New  London  that  appeared  in  Harper's 
Magazine  for  December,  1879.  The  mag- 
azine-writer, as  I  have  good  reason  to 
believe,  inadvertently  substituted  a  spin- 
ning-wheel for  the  knitting-needle,  and 
erroneously  speaks  of  the  performers  as 
Quakers.  Mr.  Coffin,  not  satisfied  with  copy- 
ing the  mistakes  of  this  writer,  to  whom  he 
is  indebted  for  the  story,  apparently  with- 

^  For  an  accoiint  of  the  Rogerines,  consult  Caulkin's 
History  of  New  London,  chaps,  xiv.,  xxviii.  John  Rog- 
ers, founder  of  the  sect,  was  a  Seventh-day  Baptist. 
For  an  account  of  his  controversies  with  the  Quakers, 
see  William  Edmundson's  Journal,  pp.  95,  103,  and  Life 
and  Travels  of  Samuel  Bownas,  pp.  135-149,  240-242. 


THE  PIONEER  QUAKERS.  77 

out  malice,  but  certainly  with  a  culpable 
disregard  for  historical  veracity,  anticipates 
the  scene  hy  a  full  century^  and  places  it 
in  the  list  of  disorderly  acts  chargeable  to 
the  pioneer  Quakers  of  Massachusetts.^ 

Apparently  Mr.  Coffin  seldom,  if  ever, 
consults  early  authorities;  but  no  such 
excuse  can  be  offered  for  the  author  of 
"  As  to  Roger  Williams."  A  brief  notice 
of  one  charge  brought  against  the  Quakers 
in  this  work  will  reveal  the  character  of 
the  whole  book.  In  the  year  1702  John 
Whiting,  a  Quaker  writer,  published  his 
book  entitled  "  Truth  and  Innocency  De- 
fended against  Falsehood  and  Envy  .  .  . 
in  answer  to  Cotton  Mather,  a  Priest  of 
Boston,  his  calumnies.  Lyes  and  Abuses 
of  the  People  called  Quakers  in  his  laste 
Church  History  of  England."  After  refut- 
ing a  particularly  obscene  calumny  first 
circulated  by  Increase  Mather,  and  subse- 
quently renewed  by  his  son  Cotton,  with 

1  Old  Times  in  the  Colonies,  chap.  xv. 


78  THE  PIONEER   QUAKERS. 

qualifying  comments,  Whiting  adds,  "  Our 
adversaries  .  .  .  rake  up  such  dirty  stories 
to  throw  at  us." 

In  the  year  1876,  Henry  M.  Dexter, 
another  "  Priest  of  Boston,"  and  a  natural 
successor  to  Cotton  Mather,  rakes  up  the 
same  dirty  story,  and,  with  Whiting's  ref- 
utation in  one  hand,  with  the  other  copies 
it  with  all  its  disgusting  details,  and,  with 
a  misleading  comment  of  his  own,  pub- 
lishes it  as  a  piece  of  authentic  Quaker 
history.^  I  shall  not  apply  epithets  to 
Mr.  Dexter  or  to  his  book,  but  I  do  recom- 
mend to  this  Christian  clergyman  a  care- 
ful study  of  John  Whiting's  titlepage 
when  he  again  essays  to  write  a  history  of 
the  early  colonists. 

Sir  Robert  Walpole  once  exclaimed, 
"  Read  me  any  thing  but  history,  for  his- 
tory must  be  false ! "  The  history  of  the 
Massachusetts  Colonies,  as  it  is  usually 
written,  goes  far  to  sustain  his  indict- 
1  As  to  Roger  Williams,  p.  135. 


THE  PIONEER   QUAKERS.  79 

ment.i  I  protest  that  in  their  eagerness 
to  shield,  and  to  apologize  for,  the  founders 
of  the  State,  historians  confuse  facts,  ig- 
nore dates,  and  sacrifice  the  truth ;  and  the 
protest  is  fully  justified  by  the  evidence 
already  given,  but  one  more  notable  illus- 
tration may  serve  to  enforce  it.  One  of 
the  acts  of  Quaker  fanaticism  frequently 
quoted  in  apology  for  the  fiendish  laws 
that  were  enacted  and  executed  from 
1656  to  1662,  was  performed  by  Margaret 
Brewster  in  the  year  1677.  That  is,  Mar- 
garet Brewster,  appearing  upon  the  scene 
for  the  first  time,  seventeen  years  after 
Mary  Dyer  was  hanged,  is  held  responsi- 
ble for  that  judicial  murder.  Her  fanati- 
cism in  1677  goaded  John  Endicott  to  his 
murderous  course  in  1660.  This  confu- 
sion of  dates  is  sufficiently  culpable,  but 
it  is  made  still  worse  by  misrepresenta- 
tion of  the  act  performed  by  her.^ 

1  Bryant  and  Gay's  Popular  History  of  the  United 
States  is  a  notable  exception.  Mr.  Gay  is  not  only  ac- 
curate in  statement,  but  impartial  in  his  judgments. 

2  Dr.  Ellis  in  Massachusetts  and  its  Early  History,  p.  113. 


80  THE  PIONEER   QUAKERS. 

The  poet  may  without  blame  — 

"  Perchance  ijiisdate  the  day  or  year, 
And  group  events  together  by  his  art, 
That  in  the  chronicles  lie  far  apart ;  " 

but  of  the  historian  we  have  the  right  to 
demand  not  only  accuracy  in  his  state- 
ment of  events,  but  scrupulous  fidelity  to 
the  chronological  order  of  their  occurrence. 
Any  one  who  chooses  to  consult  the  record 
will  find  not  only  that  the  excesses  justly 
chargeable  to  the  Quakers  are  few  in  num- 
ber, but  also  conclusive  chronological  evi- 
dence to  prove  that  they  were  the  direct 
result,  not  the  cause,  of  persecution ;  that 
the  barbarous  legislation  of  the  Puritan 
authorities  was  due  to  their  own  religious 
bigotry  and  intolerance ;  that  the  majority 
of  the  Quakers  were  peaceful  citizens, 
quite  as  well  educated  as  the  average  col- 
onist, and,  as  a  class,  more  enlightened 
than  their  neighbors.  In  New  England  as 
in  Old  England,  they  were  the  leaders  of 
a  forlorn  hope  and  almost  forsaken  cause. 


THE  PIONEER   QUAKERS.  81 

When  history  is  written  by  an  impar- 
tial hand,  Endicott,  Bellingham,  Norton, 
and  their  associates  will  still  be  honored 
as  the  founders  of  a  State;  but  Upsall, 
Southwick,  Wharton,  and  other  Friends, 
whose  names  are  rarely  mentioned  by  the 
modern  historian,  will  be  revered  as  the 
patient,  noble,  self-sacrificing  conservators 
of  liberty,  without  which  the  State  is  a 
mockery  and  a  crime. 

I  have  devoted  the  time  allotted  me 
mainly  to  a  consideration  of  the  religious 
aspect  of  Quakerism,  for  it  was  pre-emi- 
nently a  religious  movement;  but  an  ade- 
quate treatment  of  the  subject  would  in- 
clude much  more  than  the  mere  reference 
to  its  influence  upon  civil  and  political  in- 
stitutions, to  which  I  must  limit  myself  at 
present. 

No  one  can  appreciate  fully  the  entire 
significance  of  Quakerism  until  he  has 
studied  the  history  of  Rhode  Island,  New 
Jersey,  Pennsylvania,  and  the  biography 


82  TUE  PIONEER  QUAKERS. 

of  William  Penn.  These  histories  furnish 
a  complete  vindication  of  the  Quakers 
from  the  aspersions  and  calumnies  of  par- 
tisan and  ignorant  writers.  Men  and  wo- 
men for  whom  England  could  find  no 
room  outside  of  her  jails,  a  people  who 
in  Massachusetts  were  only  ignorant,  law- 
less disturbers  of  the  peace,  and  advocates 
of  principles  destructive  to  social  order, 
are  found  to  be,  a  few  years  later,  on  the 
banks  of  the  Delaware,  useful  citizens, 
peaceful  neighbors,  and  enlightened  legis- 
lators. Rejecting  the  warnings  of  tradi- 
tion, they  trusted  the  American  Indians, 
and  their  philosophy  was  justified.  They 
made  a  treaty  with  the  Indians  which  Vol- 
taire alleges  is  the  only  league  between 
them  and  the  Christians  which  was  never 
sealed  by  an  oath,  and  never  broken. 

It  was  reserved  for  Mr.  Francis  Park- 
man  to  attempt  to  tarnish  the  lustre  of 
this  splendid  vindication  of  Christ's  Ser- 
mon  on   the   Mount,   by   assuming   that, 


THE  PIONEER   QUAKEES.  83 

because  the  tribe  with  whom  the  Quakers 
had  to  deal  continuously,  had  been  sub- 
jected by  their  more  powerful  neighbors, 
the  Iroquois,  they  were,  of  necessity, 
peaceful  and  inoffensive  in  their  relations 
with  white  settlers,  and  were  incapable 
of  inflicting  injury,  or  seeking  revenge 
for  wrongs,  and  he  assures  us  that  "  had 
the  Quakers  planted  their  colony  on  the 
banks  of  the  St.  Lawrence,  or  among  the 
warlike  tribes  of  New  England,  their 
shaking  of  hands,  and  assurances  of  ten- 
der regard,  would  not  long  have  availed 
to  save  them  from  the  visitations  of  the 
scalping-knife."  ^  This  view  of  the  sub- 
ject is  not  sustained  by  any  facts  yet 
brought  forward  by  the  historian,  but,  on 
the  contrary,  he  himself  furnishes  ample 
evidence  to  discredit  it.  Curiously  enough, 
he  overlooks  the  fact,  that  the  successful 
issue  of  the  Quaker  experiment  in  Penn- 
sylvania   depended    upon    the   ability   of 

1  The  Conspiracy  of  Pontiac,  rol.  i.  p.  81. 


84  THE  PIONEER   QUAKERS. 

the  colonists  to  maintain  amicable  rela- 
tions with  the  fierce  Iroquois  as  well  as 
with  the  more  placable  Delawares.  For 
over  seventy  years,  the  colony,  owing  to 
the  pacific  and  just  policy  of  the  Quakers, 
was  exempt  from  Indian  troubles;  but 
when  it  was  no  longer  controlled  by 
Quaker  influence,  the  frontiersmen  were 
involved  in  Indian  wars;  and  this  same 
tribe  of  inoffensive  Delawares,  located  on 
the  Susquehanna  and  in  the  Ohio  Valley, 
proved  themselves  to  be,  by  Mr.  Park- 
man's  own  confession,  "exasperated  sav- 
ages," 1  who  resisted  the  encroachments 
of  the  whites  with  almost  unparalleled 
courage  and  ferocity.     • 

After  my  first  public  reading  of  this 
lecture,  Mr.  Parkman's  attention  was 
called  to  this  part  of  it ;  and  in  reply,  he 
urged  that  "  if  the  Iroquois  were  friendly 
to  the  Quakers,  they  were  still  more  so  to 
the  Dutch  and  English  of  New  York,  who 

1  ConspiracAj  of  Pontiac,  vol.  i.  p.  143. 


THE  PIONEER  QUAKERS.  85 

had  nothing  of  the  Quaker  spirit.  Policy 
and  self-interest  made  them  friends,  not 
only  of  Pennsylvania,  but  of  all  the  Eng- 
lish colonies."  ^  Policy  and  self-interest, 
it  is  true,  inspired  their  friendship  for  the 
New- York  colony.  The  English  were 
contending  with  the  French  for  suprem- 
acy in  America,  and  the  Iroquois  were 
the  bitter  enemies  of  the  French.  An 
alliance  with  the  settlers  of  New  York 
was,  therefore,  natural  and  politic.  Com- 
mon hatred  for  a  common  foe  was  largely 
the  basis  of  that  alliance,  but  no  such 
motive  influenced  their  relations  with  the 
followers  of  Penn.  The  Quakers  were 
not  contending  with  the  French,  or  with 
rival  tribes  of  Indians:  they  were  not 
contending  with  any  one,  and  the  Iroquois 
could  not  hope  for  military  aid  from  them 
under  any  circumstances.  Their  friend- 
ship for  Pennsylvania  was  not  founded 
upon  any  selfish   hope   or  fear,  but   was 

1  Boston  Daily  Advertiser,  May  4, 1886. 


86  TUE  PIONEER   QUAKERS. 

based  upon  the  confidence  inspired  by 
the  fidelity  of  the  Quakers  to  Christian 
principles,  in  their  dealings  with  them  and 
with  all  other  men. 

Mr.  Parkman  is  high  authority  for  all 
questions  involving  the  American  Indian, 
and  I  differ  from  him  with  hesitation  and 
reluctance.  I  have  had  no  occasion  to 
question  his  statement  of  events,  but  can- 
not always  accept  his  inferences  and  judg- 
ments. The  fact  that  the  Iroquois,  on  the 
lower  plane  of  policy  and  self-interest, 
were  induced  to  form  alliances,  and  to 
maintain  amicable  relations  with  some 
colonies  not  Quaker  in  spirit,  is  not,  to 
my  mind,  sufficient  reason  for  qualifying 
our  tribute  to  the  Quakers,  who  by  purely 
Christian  and  humane  methods  secured 
the  good  will  of  ever^  Indian  tribe,  near 
and  remote,  with  which  they  had  dealing 
or  intercourse. 

The  scepticism  of  Mr.  Parkman  as  to 
the  efficacy  of  Quaker  methods  in  dealing 


THE  PIONEER  QUAKERS.  87 

with  Indians,  when  applied  to  "  the  wax- 
like tribes  of  New  England,"  is  equally 
unwarranted.  These  methods  were  se- 
verely and  successfully  tested  on  the  occa- 
sion of  King  Philip's  War  (1675-76),  when 
at  a  sacrifice  involving  the  ruin  of  many 
towns,  the  destruction  of  a  large  amount 
of  property  in  the  sparsely  inhabited  set- 
tlements, and  the  loss  of  one-eleventh  of 
her  militia  in  battle,  New  England  sealed 
the  doom  of  her  native  Indian.  The 
causes  that  led  to  the  war  are  still  matters 
of  dispute,  but  no  one  doubts  that  it  might 
have  been  averted  by  the  United  Colonies 
had  they,  in  their  Indian  policy,  emulated 
the  example  of  Rhode  Island,  where  the 
Quakers  were  numerous,  and  partially 
controlled  the  government. 

The  New-England  Quakers  and  Indians 
were  fast  friends,  and  the  Quaker  books  of 
our  colonial  period  abound  in  tributes  to 
the  natives.  The  tribes  in  Massachusetts 
befriended  the  banished  Quakers  by  receiv- 


88  THE  PIONEER   QUAKERS. 

ing  them  into  their  wigwams,  furnishing 
them  with  provisions,  guiding  them  through 
the  woods,  and  by  many  other  acts  of  kind- 
ness and  sympathy.  When  Nicholas  Up- 
sall  was  driven  from  his  home  by  the  white 
savages  of  Boston,  and  their  brothers  of 
Plymouth  hunted  him  out  of  that  colony, 
he  found  shelter  with  the  less  barbarous 
red  men  of  the  forest;  and  one  of  them 
exclaimed,  "  What  a  God  have  the  English 
who  deal  so  with  one  another  about  the 
worship  of  their  God  I "  ^ 

It  is  commonly,  but  very  erroneously, 
assumed,  even  by  some  modern  Friends, 
that  the  early  Quakers  were  uniformly 
extreme  non-resistants,  and  that,  relying 
solely  upon  the  power  of  moral  suasion, 
they  condemned  the  application  of  the 
principle  of  coercion  to  any  and  all  human 
relations.  On  the  contrary,  they  admitted 
both  the  propriety  and  the  necessity  of  a 
limited  resort   to   physical   force   for   the 

1  New  England  Judged,  p.  40. 


THE  PIONEER  QUAKERS.  89 

maintenance  of  civil  government.  It  is 
even  alleged  that  in  Rhode  Island,  in  one 
or  two  instances,  they  yielded  to  outside 
pressure  so  far  as  to  exercise  military 
authority  in  a  mild  degree ;  but,  however 
this  may  be,  it  is  certain  that  in  every 
colony  where  they  had  control,  the  laws 
were  enforced,  offenders  were  arrested,  and 
criminals  were  punished. 

In  Pennsylvania,  having  won  the  friend- 
ship of  the  Indians  with  practical  assur- 
ances of  their  just  intentions,  they  founded 
a  colony  in  which  all  men  were  allowed 
liberty  of  conscience,  and  full  liberty,  in  the 
words  of  their  law,  "  to  frequent  or  main- 
tain any  religious  worship,  place  or  ministry 
...  without  interruption  or  molestation." 
The  right  of  suffrage  was  extended  to  all 
who  paid  their  fair  share  of  taxes,  and 
taxes  could  not  be  levied  except  by  the 
representatives  of  the  people.  The  indus- 
trial schools  of  the  present  day  were  antici- 
pated  by   a   provision    for   the    practical 


90  THE  PIONEER   QUAKERS. 

education  of  children.  Nearly  two  hun- 
dred offences  were  blotted  from  the  list  of 
crimes  subject  to  the  death-penalty  by 
English  law.  Prisons  were  converted  into 
reformatory  schools  and  workhouses.  The 
law  of  Primogeniture  was  discarded. 
Affirmation  was  substituted  for  the  judi- 
cial oath,  and  false  accusers  were  made 
liable  to  double  damages. 

These  illustrations  indicate  sufficiently 
the  enlightened  and  humane  character  of 
their  aims  and  purposes.  It  is  no  exag- 
geration to  say  that  they  anticipated  the 
wisest  statesmanship  and  political  sagacity 
of  two  centuries ;  for  since  the  close  of  the 
seventeenth  century,  the  only  real,  sub- 
stantial progress  made  in  the  science  of 
government  consists  in  the  development 
and  application  of  principles  formulated 
and  carried  out  by  the  Pennsylvania 
Quakers. 


INDEX. 


Act  for  Settlement  of  Ministers,  61,  62. 

Act  for  Maintaining  Religion,  62. 

Act  of  Toleration,  8. 

Adams,  Brooks,  41,  58. 

Adrian,  Pope,  52. 

Affirmation  legalized,  90. 

Aiken,  John,  59-70. 

Allen,  William,  signature,  57. 

Anarchism,  Quakerism  antipodal,  38. 

A  New  England  Fire  Brand  Quenched,  36. 

Anglican  Church,  8. 

Anthony,  Joseph,  59-70. 

Antigua,  Island  of,  48. 

Apostolic  preaching,  53,  54. 

Archbishop  of  Canterbury,  68. 

Assessors  in  Tiverton  and  Dartmouth,  57-70. 

-4s  to  Roger  Williams,  unwarranted  charges  in,  77,  78. 

Austin,  Ann,  arrival  of,  42;  persecution  of,  45. 

Atheism  feared,  62. 

Bancroft's  mstor^j,  errors,  74, 75. 

Banishment,  43,  47. 

Baptism  rejected,  18;  of  swine,  34. 

Barbadoes,  exiles,  42. 

Barclay,  Robert,  plural  pronouns,  22;  titles,  23;  kneel- 
ing, 25;  quoting  Paul,  26;  dress,  27;  natural  rela- 
tions, 39. 

91 


92  INDEX, 

Basis  of  Quakerism,  17. 

Baxter,  Richard,  concessions,  32;  biography,  33. 

Bellingham,  Richard,  40,  81. 

Besse,  Sufferings  of  the  Quakers,  48. 

Bishops,  ordination  of,  17. 

Bible,  12,  18. 

Boston  Common,  Quakers  buried  in,  10;  scaffold,  49, 

72. 
Boston  Daily  Advertiser,  45,  85. 
Bottles  broken,  as  a  sign,  73-75. 
Bownas,  Samuel,  Life  and  Travels  of,  76. 
Branding  of  men  and  women,  49. 
Brewster,  Margaret,  79. 
Bryant  and  Gay's  History,  79. 

CaULKIN'S  History  of  New  London,  76. 

Charles  I.  crowned,  7. 

Charles  II.,  anecdote,  5;  society  under,  8;  court  vices, 

29;  legal  interference,  49. 
Charters,  royal,  41,  48,  59,  61-63. 
Christians,  professing,  19;  and  Indians,  82. 
Christ,  ministers  of,  14;  master,  21.    (See  Jesus.) 
Chronological  order  neglected,  77,  79,  80. 
Churches,  sacredness  of,  14;  weapons  of  persecution, 

31;  despoiled,  34. 
Church  Histoi-y  of  England,  77. 
Civil  government,  50,  89. 
Clark's  Lives  quoted,  55. 
Class  distinctions,  38. 
Clergy,  22,  28,  31. 
Coddington,  William,  48. 
Coercion,  principle  of,  88,  89. 
Coffin,  Charles  Carleton,  errors,  75-77. 
Colman,  Joseph,  signature,  57. 
Conscience,  rights  of,  33,  52,  56-70. 
Connecticut,  Rogerines  in,  76. 
(Jonspiracy  of  Pontiac,  83,  84. 


INDEX.  93 

Conventicle  Act,  32. 

Copp's  Hill  Burying-Ground,  46. 

Cromwell,  Oliver,  8,  28,  32. 

Creator,  16,  25.    (See  God  and  Worship.) 

Dartmouth  case,  57-70. 

Democracy,  38,  39. 

Dexter,  Henry  M.,  78.    (Author  of  ^5  to  Roger  Wil- 
liams.) 
Divine  revelation,  14,  16.    (See  Imoard  Light.) 
Dyer,  Mary,  71,  79. 

EdMUNDSON'S,  WILLIAM,  Journal,  cited,  48,  76. 

Ellis,  George  E.,  his  judgment  and  accuracy  as  a  histo- 
rian questioned,  71,  73-75,  79. 

Emancipation  of  Massachusetts,  41. 

Endicott,  John,  tyranny,  40;  alleged  to  be  goaded  by 
Quakers,  79;  an  honored  founder,  81. 

England,  remarkable  age  of,  7;  jails,  9,  82;  war,  37; 
Friends  conveyed  to,  43. 

English  Colonies,  Indian  friendship  for,  85. 

Fanaticism  in  sects,  ll;    English  Puritans,  33; 

Quaker,  34. 
Felt's  Ecclesiastical  History,  48. 
Fighting  forbidden,  21. 

Fisher,  Mary,  arrived,  42;  persecution  of,  45. 
Fiske,  John,  errors,  75. 
Fitsrandal,  Nathael,  signature,  57. 
Fox,  George,  ridiculed,  6;  founder  of  sect,  7;  Toleration 

Act,  8;  youth,  11;  personal  advice,  12,  13;  meditation, 

14;  dogmas  early  learned,  17;  belief,  21;  ministry,  29; 

adherents,  30;  justification  of  excesses,  35. 
Fox's  Journal,  anecdote,  6. 
Friends,  title,  7;  determined  spirit,  33;  in  colonies,  42. 

(See  Quakers.) 


94  INDEX. 

GaY'S  History,  accurate,  79. 
George  the  First  petitioned  to,  59-70. 
God,  18,  24,  25,  88. 
Gougli's  History  of  the  Quakers,  70. 

Handshaking  in  meeting,  30;  with  the  Indians, 

83. 
Harper's  Maffazine,  article  in,  76. 
Hats  not  removed,  5,  25. 
Higginson,  T.  W.,  histories,  41,  51. 
Hildreth's  History  of  the  United  States,  73. 
Hinckley  Papers,  57. 
Historical  Society,  paper  preserved,  45. 
Holy  Spirit,  36.    (See  Divine  and  God.) 

INDIANS,  American,  relations  with  Quakers,  82-89. 
Inspiration,  18.    (See  Bible,  God,  and  Holy  Spirit.) 
Invaders,  Quakers  as,  41. 
Inward  Light,  15,  17. 

James  II.  favors  the  Quakers,  8. 

Jehovah,  gift  of,  16.    (See  God.) 

Jesus  Christ,  divinity,  18;  teachings,  19;  repudiated, 

19. 
Jews,  law  and  tithes,  52. 

Knitting  in  church,  76. 

Law,  enlightened,  38;  responsibility  under,  39. 
Laws,  42,  44,  48,  61,  63,  89. 
Lecture  Day,  church  disturbance,  74. 
Leicestershire,  Fox's  home,  11. 
Levellers,  39. 

Liberty,  principle,  37;  devotion  to,  81;  in  Pennsylva- 
nia, 89. 
Liberty  of  consoienoe,  50-61,  80. 


INDEX.  95 

Little  Ease,  a  prison,  35. 

Lowell,  James  Russell,  historic  errors,  71-73. 

Massachusetts  and  Us  Early  History,  44,  73,  79. 

Massachusetts,  citizen  of,  loss  of  title,  25. 

Mather,  Cotton,  47,  77,  78. 

Mather,  Increase,  77. 

Membership,  test  of,  29. 

Memorial  History  of  Boston,  73. 

Mercia,  Council  at,  52. 

Military  authority  by  Quakers,  89. 

Milton,  John,  quoted,  11. 

Modern  Friends,  historic  ecror,  88. 

Moral  suasion,  88. 

Music  objected  to,  26. 

New  Bristol  jail.  59,  69. 
Neio  England  Judged,  88. 
New  Englands  Ensigne,  74,  75. 
Neio  England  Tioo  Centuries  Ago,  73. 
Newhouse,  Thomas,  eccentric  act,  74;  disowned,  75. 
New  Jersey,  history,  81. 
New  London,  sketch  of,  76. 
New- York  settlers,  84,  85. 
Noblemen  in  Privy  Council,  68. 
Non-resistance,  88,  89.    (See  Fighting.) 
Norton,  Humphrey,  74. 

Norton,    John,    tyranny,   40;    defence   of   jailer,    49; 
founder,  81. 

Oaths  objected  to,  19-22;  sanctity,  29;  with  Indians, 

82;  abolished,  90. 
Offa,  King,  52. 
Ohio-valley  Indians,  84. 
Old  Times  in  the  Colonies,  77. 
Ordained  ministry,  17. 
Original  sin,  18. 


96  INDEX. 

Orme,  biographer  of  Baxter,  33. 
Oxen  impressed,  49. 

Palfrey,  JOHN  GORHAM,  History  of  New  Eng- 
land, 73,  74. 

Papists  not  free,  60. 

Parkman,  Francis,  82-88. 

Partridge,  Richard,  petition,  59-70. 

Paul  the  apostle,  26. 

Pennsylvania,  81-85,  89,  90. 

Peun,  William,  5,  22,  82. 

Persecution,  weapon,  31;  immunity  from,  50;  ended,  58. 

Peter  the  apostle,  27,  54. 

Petition  to  the  General  Court  at  Plymouth,  51-57;  to 
the  King,  58-70. 

Philip,  King,  Indian  war,  87. 

Plymouth,  court,  51;  persecution,  88. 

Plymouth  Colony  Records,  48, 

Plymouth  Pilgrims,  pastor,  48 

Preachers,  maintenance  of,  54-56. 

Presbyterian  clergy,  69. 

Presbyterians  numerous  in  colonies,  61;  Tiverton,  64. 

Priests,  11;  persecuting,  34;  speculating,  37. 

Privy  Coucicil,  petition  to  and  decision  of,  58-70;  mem- 
bers present,  68. 

Puritans,  excesses,  33;  aims,  58;  rulers,  71;  traditions, 
72;  cruelties  apologized  for,  73;  bigotry,  80. 

Pultney,  William,  68. 

Quaker  Baptists,  76. 

Quaker  Invasion  of  Massachusetts,  3,  41,  73-75. 

Quakerism,  fundamental  principle,  15;  outgrowth  of 
Puritanism,  36;  notable  converts,  47;  opprobrious 
epithets,  72,  73. 

Quakers,  origin  of  name,  6;  arrival  in  Massachusetts, 
42;  hanged,  49;  remonstrance,  51;  scafifold,  72;  fanat- 
icism, 79;  excesses,  80;  relations  to  Indians,  83,  86-88. 


INDEX.  97 

RaYNER'S,  rev.,  brutality,  50. 
Red  Lyon  Inn,  law  proclaimed,  45. 
Resurrection  of  tlie  body,  18. 
Rhode  Island,  48,  81,  87. 
Richardson,  Thomas,  petition,  59-70. 
Robinson,  Isaac,  47. 
Rogerines,  76. 

Rogers,  John,  founder  of  a  sect,  76. 
Roth  well,  anecdote,  55. 

Saint  LAWRENCE  river,  Indian  question,  83. 

Sale,  Richard,  34. 
Scudder,  H.  E.,  errors,  75. 
Selden's  History,  52. 
Sisson,  John,  assessor,  58-70. 
Southwick  family,  81. 
Spinning-wheel  in  church,  76. 
Sprague's  Annals,  48. 
Stanyan,  Temple,  signature,  70. 

Tabor,  philip,  58-70. 

Taxes,  4,  51,  57-70,  89. 

Testimonies,  26-28. 

Theocracy  in  Massachusetts,  58. 

Thee,  in  Quaker  usage,  22. 

Tithes,  church,  22,  51,  52. 

Titles,  23,  24. 

Tiverton  case,  57-70. 

Truth  and  Innocency  Defended,  77. 

United  Colonies,  Indian  troubles,  87. 
Upsall,  Dorothy,  grave,  46. 
Upsall,  Nicholas,  45,  46. 

^VOICE  of  God,  14.    (See  Inioard  Light.) 
Voltaire  on  Penn's  treaty,  82. 


98  INDEX. 

WaLPOLE,  sir  ROBERT,  quoted,  78. 

Wanton,  Edward,  signature,  57. 

Weight  of  the  meeting,  39. 

Wharton  family,  influence  for  liberty,  81. 

Whippings,  public,  31,  44,  49,  50. 

Whiting,  John,  book,  77,  78. 

William  and  Mary,  toleration,  8;  charter,  59. 

Williams,  Roger,  denounces  the  Quakers,  35,  36.    (See 

^5  to  Roger  Williams.) 
Winthrop,  John,  first  resident  governor,  48. 
Winthrop,  Samuel,  Quaker,  son  of  John,  48. 
Women,  right  to  preach,  26. 
Worship,  free,  60;  Indian  comment,  88. 

YOUXG  Folks'  Histonj  cited,  51. 
Your  Excellency,  and  similar  titles,  24. 


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